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I  THEOLOGICAL    SEMllSyBiY, 
Princeton,  N.  J. 


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DISCOURSES 


O  N     T  H  E 


CREDIBILITY 


OF     THE 


SCRIPTURES: 


IN'     WHICH     THE     TRUTH,    INSPIRATION,    AND 

USEFULNESS     OF     THE     SCRIPTURES 

ARE     ASSERTED     AND 

PROVED. 


By  the  late  Reverend  BENJAMIN  BENNET. 
NEW-BRUNSWI€K  : 

PRINT&D     BY     ABRAHAM    BLAUVELT.     I795. 


T  O     T  H  E 


READER. 


SOLOMON  objerves  that  mafiy  are  the  devices  of 
a  mail's  heart,  but  the  counfel  of  the  Lordy  that 
Jhall  Jiand.  Many  have  been  the  devices  of  men's 
hearts  ajid  head>y  againjl  chrijiianity.  From  its  youth 
up  have  they  Jought  againJl  it  ;  but  it  is  the  counfel  of 
the  Lord,  and  there/ore  has  hitherto  food,  and  if  there 
he  any  truth  in  the  divine  proviiJeSy  it  will  forever 
maintai^n  its  ground.  This  is  an  age  when  the  love 
and  pradice  of  true  religion  is  greatly  on  the  declinCy 
when  iniquity  abounds,  and  when  infidelity  raifes  her 
infernal  head,  and  refufes  to  be  afiamed.  There  arc 
many  who  boldly  prof  ejs  their  difbelief  of  a  divine  reve- 
lation, and  employ  all  their  wit  and  ingenuity  in  order 
to  exhibit  the  mofl  important  doHrines  of  our  holy  reli- 
gion in  a  ridiculous  point  of  view.  Perfons  of  fuck 
depraved  minds,  examine  the  Scriptures  as  it  were 
\.:Uh  a  microfcope,  which  confines  thern  to  fome  fngle 
point,  but  doe's  no^^able  them  to  contemplate  the  beau- 
ty and  confflency  of  the  whole,  or  to  perceive  the  rela- 
tion which  each  part  has  to  another.  Nay,  fome  of 
'■'ir  modern  infidels  are  fo  daring  and  prefumptuous 


IV 


To   THE  READER. 


as  to  condemn  the  whole fyjlem  of  divine  revelation  as 
a  cunningly  devifed  fable,  declaring  at  the  fame  timCy 
that  the  Bible  is  a  book  with  which  they  are  very  little 
acquainted.  But  every  good  man  can  fay  from  his 
own  experience,  that  the  more  he  examines  the  Scrip- 
tures,  with  an  humbky  an  honeji,  and  unprejudiced 
mind,  and  with  a  fincere  defire  to  attain  the  knowledge 
of  the  truth,  the  more  he  will  admire  them.  For  they 
are  like  thcfe  per fons  whom  an  intiriiate  acquaintance 
endears  more  and  more,  whatever  prejudices  we  might 
at  firji  fight  have  conceived  againf  )them.  He  will 
find  that  they  aj^ord  as  much  light  as  our  prejent  con- 
dition ftands  in  need  of  and  much  more  than  we  could 
poffibly  attain,  by  the  exercife  of  our  unaffijied  j  acuities. 
The  Bible  is  a  book  which  takes  in  a  vajl  extent  of 
time.  It  begins  ivith  the  creation  of  the  world,  and 
the  formation  of  man,  and  ends  m  eternity,  with  the 
lajt  judgment  and  the  confummation  of  all  things.  And 
yet,  through  all  this  variety  of  dijpenfations  there  is 
one  chain,  and  regular  Jeries  of  well  connected  events. 
And  IS  it  not  highly  proper,  that  chrifians  fiould  be 
firmly  eftabliflied  in  the  faith  cfthefe  important  truths, 
and  be  able  to  give  a  good  reafonfor  the  hope  thct  is 
in  them  :  cfpecially  at  a  period  lohen  the  emiffaries  of 
Satan  are  employing  every  engine  to  luidermine  the 
grounds  of  our  holy  religion.  But  f rem  what  fource 
does  infidehty  fpring  ?  The  anfzver  is  obvious  ;  it 
proceeds  from  the  depravity  of  the  human  heart.  When 
our  hearts  are  deceitful,  when  our  hves  are  immoral, 
we  wipi  to  banifh  from  our  minds  the  idea  of  the  righ- 
teous judge  of  all  the  earth,  who  will  render  unto  every 
one  according  to  his  works.  And  it  is  not  very  diffi- 
cult for  us  to  perfuade  ourfclves  into  the  belief  of  lohat 
zoe  earneflly  zvifk  to  be  true.  And  it  has  been  fre- 
quently obferced,  that  the  more  xwmous  the  age,  the 
more  has  infidelity  gamed  groumn  This  zuas  the 
ca/e  in  ancient  Greece  and  Rome,  zvhen  the  fenfelej''s 
lyftem  of  Epicurus  zuas  patrovifed   by  many  of  much 


To   Till.  REAUER.  V 

greater  and  more  eminent  abilities^  Ihan  any  that  new 
tfpovff  infidelUy.      This  was  aljo  the  cafe  in  judcay 
when  thejdi  cf  the  Sadducees  prevailed.      But  perhaps 
Jorne  may  be  ready  to  jayy  that  the  great  number  cf.\ 
dtzjiical  hooks,,  w/iich  have  been  lately  wriiten   in  this 
country ,  and  aifo  imported  frora  Kin  ope,  has  occafion- 
ed  the  great  degeneracy  of  the  prejtni  age.      But  the 
truth  isy  it  IS  the  almojt  total  depravity  oj  JcMimcnt  in 
matters  oJ  religion,  to  which  bad  writers  will  be  always 
ready  to  accommodate  tllbmijelvcs,  which  has  occajioned 
thcfe  infidel  writings,  wfnch  are  Jo  carrfuUy  circulated 
and  fo  eagerly  read  by  thofe  who  deny  the  Lord  J  ejus 
Chrifl.     And   is  it  not  high  time  for  the  friends    of 
Jejus  t?  c.xeri  themjelvcs  in  his  ftrvice,  and  to  employ 
every  mean  in  their  pozcer,  for  the  Jap  port  of  his  re- 
ligion.     And  is  not  this  the  time,  wlien  men  cf  piety ^ 
and  learning,  and  abilities,  ought  to  employ  their  ta- 
lents,  in  the  defence  of    that  gojpel,    upon  winch  our 
everlajlmg  all  depends.     Many  publications  have  ap- 
peared in  the  prejent  age,  which  Jeem  to  be  very  pro- 
perly calculated  to    anfwer  this   purpoje.     Some    of 
thefe,  however  valuable  in  them j elves    are  but  little 
known.      This  is  the  caje  with  the  vdume  which  is  noio 
offered  to  tKe  public,  and   it  is  hopea  that  it  will  be 
peculiarly  Jecjonable  at  this  time,  when  our  modern 
deijls  are  Jo  exceedingly  zealous  in  Jupporting    and 
propagating  the  unhappy  cavje  ihey  have  the  misfor- 
tune to  efpouje.     If  theje  Jermons  are   read  with  an 
unbiaffed  mind,  I  doubt  not  but  they  will  be  read  with 
great  advantage,  which  will  certainly  be  the  moft  cjft  c- 
iucl  way   of  praifing  and  recommending  them.      The 
Almighty  wiio  is  wonderful  in  couvfel,  and  excellent  in 
icorkingy  can  fofily  bring  good  out  of  evil.     We  Jeem 
to  be  funk  into  a  fatal  indolence,  and  injcrjibilily  zvith 
regard  ta  the  meal  objeBs.  of  religion,  and  fomejignal 
judgments,  jomWexiraordinary  manifefiations  cf  the 
di'utne  dijp  lea  Jure,  perhaps  riiay  he  neceffary,  to  purge 
the  inhabiiani^  cf  this  country,  of  iheir  drojs,  end  to 


vi  To  THE  READER. 

reiife  us  to  a  fcrious  attention  to  religioUy  as  when  the 
fky  IS  full  ofjiaxious  and  pejiilential  vapour Sy  feme 
violent  hirricanXy  fo7ue  dreadful  hurjls  of  thundery 
pre  ntccffary  to  difperfe  theiUy  to  clear  the  infeHed  airy 
and  io  rcjiore  it  to  its  former  ferenity.  That  thefe 
CTvfil  Cdiamiiies  may  be  preventedy  may  the  Lord 
jfefm  Chrifi^  ike  great  king  and  head  of  the  churchy 
hy  his  hit  [fed  f pint  y  render  thefe  difcourfes  effeBual 
for  rehukcifor  carrcdiQUy  and  for  inftrudion  m  righ- 
teoufufs.  J 


DISCOURSE     I. 
Tb.c  infufficicncy  of  Natural  Light, 

AND 

The  nec^iTity  of  a  Supernatural  Revelation. 


2   Tim.   iii.    16. 


All  fcripture  is  given  hy  infpiration  vf  God,  and  is 
profitable yor  doElrine^  for  reproofyfor  corrcdiony 
for  tnjl ruction  in  righteoufnefs. 

n 

THERE  has  been  a  mighty  controverf)-!!!  rite 
world  about  fundamentals  in  religion,  pt)int:i 
p.bfolutely  neceflary  to  be  believed  hv  all  chrifti- 
ans  ;  how  many  fuch  there  are,  and  which  tiiey 
are.  Now  without  entering  into  that  debate,  I 
take  it  for  granted  tlie  fubjeCt  before  us,  (the  di- 
vine original  of  the  Bible)  mufl  be  reckoned  in 
the  number  of  fundamentals.  It  is  certainly  a 
thing  of  the  laft  importance  to  be  well  inftru8:ed 
in  this  matter.  I  have  therefore  thoucrht  fit  to* 
give  you  a  few  difcourfes  upon  the  infpiration,  and 
great  ufefulnefs  of  the  fcriptures.  I  have  hereto- 
fore treated  upon  this  fubjed  ;  but  finding  that  fe- 
Vf.ral  of  you  di^fire  a  fuller  account  of  thele  things, 
I  h'ave  determined  to  refume  the  point,  and  en- 
'u.'  plan  and  fcheme  ;  that  I  may  take  \k\  the 
ivUicrs  that  concern  this  important  doctrine. 


2  D  f  S  .ajPtJ  R  S.E     I. 

the  eftablifliirig  and  vindicating  the  authority  of 
the  Bible  :  which  I  reckon  the  more  leaibnable  in 
regard  of  the  peculiar  oppofition  it  meets  with  at 
this  time.  To  this  purpofe,  I  {hall  confider  the 
words  I  have  read.  All  fcripLure  is  given  by  in/'dira-- 
tion  of  God,  and  is  profitable  for  docii'ine,  for  re- 
proof ,  for  corretiiony  for  inJlruHioii  in  rigJiteoufnefs. 
Where  we  have  two  things  obfervable. 

1.  We  have  here  averted  the  divine  original 
and  authority  of  the  fcriptures.  All  jcripLure  is 
given  by  infpirahon  of  God.  That  the  apoftle  re- 
fers immediately  to  the  fcriptures  of  the  Old  Tef- 
tament  cannot  be  queftioned.  For,  not  to  fay  the 
New  Tejlayiient  was  not  (all  of  it)  then  written,  he 
fpeaks  of  the  Icriptures  that  Timothy  had  been  edu- 
cated in  the  knowledge  6{y  from  a  child  thou  hafl 
knozvn  the  holy  fcriptureSy  which  could  be  no  other 
than  the  fcriptures  of  the  Old  Tejtament,  But 
whereas  he  affirms,  that  all  fcriptures  were  given 
by  injpiration  of  God  ;  and  it  is  probable  feveral 
books  of  the  Akzu  Tcjlament  might  then  be  written, 
thefe  mult  be  included  in  the  general 'expreflion. 
Befides,  when  he  mentions  Timothy's  knowledge  of 
the  holy  fcfipturcs,  and  takes  notice  of  their  fuffi- 
ciency  to  make  wife  to  Jalvation,  he  adds,  through 
faith  m  Chrijl  Jefus  ;  which  feems  to  lead  us  to 
the  gofpcl,  where  we  have  the  fulled  and  cleared 
revelation  of  him. 

And  indeed,  whatever  evidence  the  Jezos  had 
of  their  canons  being  divine  atid  given  by  inipira- 
tion,  we  have  the  fime,  and  greater,  for  the  divi- 
nity of  ours.  If  the  fcriptures  of  the  Old  Tefla-* 
rnent  were  by  v.ijpiration  of  God y  thole  of  the  Nezo 
Teflament  are  certainly  no  lefs  {o  ;  and  confe- 
quently,  we  may  retain  the  apoille's  general  term, 
including;  the  whole  canon  or  all  the  books  of  the 
Old  and  New  Teflament,  apd  fay,  that  all  Scripture 
IS  given  by  infpiraiion  of  God. 


D  I   S  C  O   U  R  S  K     I.  -^ 

2.  We  have  ilic  ufcfulncfs  of  thefe  infpired  wri- 
tings alfcrtcd  here.  They  are  profitable,  fays  the 
text, /b/-  doctrine,  fur  reproof,  Jor  correclion,Jor  in- 
jhuHion  in  righteoufnefs.  The  meaning  of  thefe  fe- 
veral  phralcs  I  fiiall  enquire  itUo  afterwards,  and 
Ihewhow  the  fcriptureis  ulcfiilforall  thefe  purpofes. 

J 11  the  mearj  while,  two  propofitions  very  natu- 
rally otfer  thcinielvcs  from  hence ;  which  I  (hall 
lay  down  as  the  foundation  of  what  I  defign  upon 
this  fubject,  viz. 

(i.)  That  all  [crip Litre,  or  all  the  writings  of  the 
Old  and  New  Telbiment,  were  given  by  iiifpiration 
of  God.      And 

(2.)   That  the  fcriptures,   or   the   feveral    books 

and  paits  of  the  Bible,  are  of  great  ufe  and  fervicc 

to  the  church.      Particularly,   they   are  profitable 

Jar  djcinne,  for  reprooj,  for  corrcHion,  Jor  inftruc- 

tion  in  rightcoujnefs. 

I  fliall  begin  with  the  firft  of  thefe,  nan>e!y,  that 
the  fcriptures,  all  the  books  of  the  Old  and  Nev} 
Teflament,  voere  given  by  infpiration  of  God.  This 
is  a  point  of  great  confequence,  among  the  funda- 
mentals of  the  chrilfian  religion,  as  I  laid  before  ; 
and  Lljereforc  I  Ihall  now  take  occafion  to  confider 
it  pretty  fully.  To  moft  of  you,  I  doubt  not,  what 
will  t)c  faid  will  be  wholly  new,  and  others  may 
iind  advantage  in' a  review  of  the  fubjetl,  as  it  tends 
to  refrefh  their  memories,  confirm  their  faith,  and 
improve  their  joy. 

In  fpeakng  to  this  obfervation,  I  fhall,  (1.)  give 
fome  account  of  the  infpiration  of  the  holy  fcrip- 
tures. (2.)  Shew  how  it  mult  be  underdood,  that 
all  fcripture  is  given  by  infpiration  of  God.  And 
then,  (3.)  prove  the  divine  infpiration  of  the  fcrip- 
tures, or,  as  we  commonly  exprefs  it,  that  the  Bible 
or  fcriptures  of  the  Old  and  Nexu  Teflament,  diie.  the 
'vord  of  God- 

B 


J  DISCOURSE!. 

I.  I  fliall  give  {bme  fhort  account  of  the  infpi- 
rg-tion  of  the  holy  Icriptures  :  the  fubjeQ:  is  too 
copiaiLs,  and  it  may  be  too  curious^  to  be  handled 
largely  here,  and  is  fitter  for  the  prefs  than  the  pul- 
'piL  However,  I  fliali  mention  a  few  particulars 
forexplaining  it,  as  far  as  fuch  a  difcourfe  will  allow. 

1.  I  fuppofe  divine  revelation  lay  in  fome  ex- 
traordinary, immediate,  fenfible  intercourfe  that 
the  infpiring  fpirit,  from  whence  the  afflatus  orin- 
I'piration  proceeded, had  with  the  minds  of  thofe  that 
were  infpircd  :  in  making  impreffion  or  motion  on 
the  imagination,  and  thereby  conveying,  fuch  and 
llich  things  to  the  mind  of  the  perfon  concerned. 
When  we  converfe  with  one  another  by  words,  a  •* 
vibration  or  peculiar  kin.d  of  motion  is  made  in  the 
air,  which  llrikes  the  ear  of  the  perfon,  and  occafi- 
ons  a  motion  in  the  brain,  whereby  thoughts  and 
ideas  are  excited,  or  our  thoughts  tranfmitted  to  the 
mind  of  him  we  fpeak  to  :  now  when  God  infpircs 
a)iy  he  makes  fuch  impreffionJ>  upon,  or  motions  in 
the  brain  immediately,  and  fo  tranfmits  his  mind 
and  will  to  the  perfon  he  infpires.  Indeed  this  is 
jiot  eafily  apprehended  by  us  ;  nor  is  it  eafv  to  ap- 
prehend hov/  my  fpeaking  to  you,  conveys  fuch  or 
fuch  ideas  to  your  minds.     But  as  we  are  fure  this 

is  pofTible  and  fad,  the  other  certainly  may  be  al- 
lovv^ed  eq^ually  poffiblc, 

2.  Thofe  that  were  infpired  kjiew  as  certainly 
that  they  were  fo  and  that  it  was  from  God  that 
they  received  the  impreflions,  as  you  know  that  I 
am  now.  fpeaking  to  you*  1  grant  this  is  not  eafy 
to  be  conceived  or  explained  by  others,  (as  I  have 
a,lready  faid.)  But  thofe  concerned  in  it  had  fuch 
a  fenfible  affurance  that  it  was  God  who  fpake  to 
ti:iem,  as  left  them  free  from  all  fufpicion  of  impof- 
ture.  This  is  manifeft  in  the  cafe  of  Abraham. 
He  heard  a  voice  from  Heaven,  w^hich  bid  him  tal 
Yxisfoiii  his  only  jciiy  zvhovi  he  loved,  a;}id  g^et  \im  mi 


DISCOURSE     I.  5 

ike  land  of  Moriah  and  there  offer  him  up  for  a  hurnt- 
offering.  A  command  fo  furpriling  and  Hartling, 
fn  regard  to  the  matter  oF  it,  that  had  he  not  had 
the  utmi)Il  aifurancc  it  waji  from  God,  he  would 
have  abhorred  tiie  motion.  There  was  fomething 
in  the  manner  of  the  infpiration,  that  carried  its 
own  evidence  along  with   it. 

3.  The  infpired  were  not  only  affured  them- 
felves  of  their  own  infpiraiion,  but  were  enabled 
to  give  fatisfaclion  to  others  concerning  that  mat- 
ter. They  felt,  and  certainly  knew,  they  were 
infpired  ;  and  could  evidence  it  to  others.  How 
the  ancient  prophets  proved  their  commilFion,  au- 
thority and  infpiration,  I  mull  not  now  enquire  i 
only  I  would  hint  in  fliort,  that  there  were  three 
ways,  among  others,  of  proving  this,  viz.  by  work- 
ing of  miracles,  by  foretelling  things  to  come, 
things  that  came  to  pafs  afterwards,  and  by  the 
teilimony  of  known  allowed  prophets.  When 
God  fent  any  to  make  a  new  revelation,  they  did 
not  expeci  men  -iJiould  believe  them  upon  the  au- 
thority of  their  own  mere  word,  hut  they  produced 
their  credentials,  the  works  they  did  Lejtijicd  concern- 
ing them,  as  Chrilt  Ipeaks  in  his  own  cafe.  Thus 
■we  read  that  God  bore  WUnefs  to  the  apoftles  with 
figns,  wonders  and  diverfe  miracles,  and  gifts  of  the 
Holy  Ghojl.  This  tcltiinony  often  attended  the 
do61:rine  of  infpired  perfons,  and  always  it  may  be, 
when  they  delivered  a  new  dotlrine  to  the  world. 
In  other  cafes,  when  they  were  only  lent  to  incul- 
cate a  do6lrine  already  revealed,  and  call  men  to 
the  obfervation  of  a  known  law,  miracles  or  pre- 
dictions might  not  be  nccelfary.  But  then  fuch  per- 
fons had  the  teftimofjy  of  known  and  approved 
prophets;  were  received  by  the  fchool  of  the  pro- 
phets, or  by  fome  or  other  of  t<lie  prophetic  cha- 
racter, whole  authority  had  been  futticiently  fealed 
^    •  ^  heaven.     And  then. 


6  DISCOURSE     I. 

4.  Theinrpiring  fpirit.did  not  a<5l  and  influence 
all  that  were  infpired  in  one  and  the  fame  manner, 
but  varioufly.  This  the  apollle  hints  at  Hch.  i.  i. 
God  xoho  at  jundry  times  andindiverfe  manncnj-pake 
in  times  paji  unto  the  fathers  by  the  prophets,  hath  in 
t.hejc  Idjl  days  fpokcn  unions  by  his  Jon.  He  fpake  by 
the  prophets  in  diverfc  manners.  Some  had  reve- 
lations made  to  them  by  vifion  in  the  day,  others 
by  dreams  in  the  night  :  fome  by  a  voice  formed 
in  the  air,  (called  a  voice  from  heaven)  and  others 
by  a  more  immediate  fecret  fuggeiiion.  In  fhort, 
God  Ibmetimes  fpake  to  their  outward  fenfes  when 
awake,  and  fometirnes  to  their  more  inward  fenfes, 
as  I  may  fay,  in  dreams  and  extacies,  the  mind  be-  % 
ing  dill  informed  concerning  the  meaning  of  fuch 
reprefentations  in  both  cafes.     Again, 

5.  As  the  fpirit  communicated  himfelf  to  them 
in  different  ways,  fo  there  was  a  difference  in  the 
kind  or  degree  of  infpiration.  And  here  to  pafs 
over  other  lefs  material  diitinctions,  I  fliall  take 
notice  of  that  common  and  well  known  one,  into  an 
infpiration  of  fuggeiiion,  and  an  infpiration  of  di- 
rection. 

There  was  an  infpiration  of  fuggeflion  ;  which 
was,  when  the  whole  matter  that  this  or  that  infpir* 
cd  perfon  was  to  publifh  to  the  world,  'whether  by 
word  or  writing,  was  revealed  to  him  de  Novo,  and 
entirely  communicated  to  him  from  above.  Many 
of  the  writers  of  the'  Holy  Scripture  had  fuch  an 
infpiration  as  I  now  refer  to,  an  infpiration  of  fug- 
geiiion. The  ancient  prophets  had  it  in  fuch  of 
their  prophecies  as  contained  preditlions  concern- 
ing the  future  flate  of  the  church  ;  as  the  coming 
of  the  Meffiah,  his  life,  death,  and  the  like.  They 
haditalfoin  their  prophecies  concerning  the  rile 
and  fail  of  the  four  monarchies,  and  in  foretelling 
many  other  events  relating  to  the  church  and  the 
world  ;    and    no    doubt  in   dcfcribing  mtiny    psll 


DISCOURSE     I.  7 

events.     So    Mofcs,   in  giving   tlic  hiftory  of  the 
t  reaiion,  may   well  he    fuppoled  to  have   had  the 
avIk^Ic  matter,  the  entire  procefs  of  that  great  v.'o,rk: 
laid  before  him,  and  communieated  to  him,  by  tl\c 
IpiritofGod,      This  was  alfo  the  cafe  of  the  /^ew 
Tejlamcnt  vritcrs   in  many  inRances  ;  as  in   their 
prophecies  conceriiing  the  dellrudion  of  Jerujalnn, 
the  Ipreading  the  gofpel,  Sec.  and  it  is  certain  John 
mail  have  this  kind  of  infpiration  in  delivering  his 
vifions  mentioned   in  the  Rcvelatiowi.      He   paints 
there  a  fcene   of   things  which    extends    through 
every  age  of  the  church,  to  tiie  end  of  the  world  ; 
which  he  could  not  have  done  without  that  fort  of 
infpiration  I  am   fpeaking  of,  or  with  any  le(s  de- 
gree of  it.      The  apoftlcs  had  a  like  degree  of  in- 
ipiration  in  publifhing  to  the  world  fuch  things  as 
are  termed  myjleries  ;  as  the  calling  of  the  Gentiles, 
Eph.    iii.  2,  3,  4,  5  ;  the   convcriion   and    calling 
of  the   Jews  into  the  chriftian  church,  Rom.  xi.  25, 
26.     1  he    rcrnrrctlion   of  the    body,   1  Cor.  xv. 
Thcfe    and    the   like   were   myfleries,    things  they 
could  have  no  notion  of,  till  God  revealed  or  fug- 
gciled  them  to  them  by  his  fpirit.      And  I  reckon 
they  had  the  fame  infpiration  in  expounding  many 
paffciges  of  the  Old   Tejla-hicnt y  and  accommodating 
them  to  the  (late  of  thmgs  under  the  gofpel,  apply- 
ing them  to  this  or  that  event.      In  thcfe,  and  many 
other  indances,  the  (acred  writers  had  the  infpira- 
tion of  fiiggeftion,  the   matter  they  delivered  and 
publilhcd  they  had   wholly  and  immediately  from 
the  fpirit  of  God. 

But  then  there  was  another  kind,  a  lower  degree 
of  infpiration,  namely,  that  of  direttion.  And  this 
I  fuppofe  all  the  facred  writers  had  in  fevcral  cafes. 
As  for  iiiflance,  when  the  evangelifls  relate  that 
Juias  betrayed  his  mailer,  and  that  Peter  denied 
him,  they  need  not  herein  be  infpired  in  the  for- 
mer fcnfe,  need  not  have  thcfe  points  of  hiflory  fug- 


8  DISCOURSE!. 

gefted  to  them,  as  if  they  had  known  nothing  of  the 
matter,  which  oblervaiion  may  be  applied  to  moft 
of  the  other  hiftoncal  narrations  contained  in  the 
fcriptures.  Where  the  penmen  knew  the  things 
they  recorded,  it  is  reafonable  to  conclude  they 
had  no  more  than  the  infpiration  of  direftion  :  the 
fpirit  of  God  firftftirring  them  up  to  write,  direct- 
ing them  to  make  a  fit  choice  what  to  write,  and 
what  not  to  write  ;  and  then  guiding  them  in  the 
performance.      Further, 

6.  All  the  penmen  of  the  holy  Scripture  had 
that  degree  of  infpiration,  that  divine  afflatus  or 
affillance  that  eife6lually  fecured  them  from  errors 
and  miftakes.  Some  had  the  higher  meafures 
thereof,  the  whole  matter,  and  it  may  be  the  very 
words  and  fyllables  fuggefted  to  them,  while  others 
had  only  direQ:ion  and  condutl  in  delivering  what 
they  were  intruded  with.  Yet  all  of  them  were 
infallible,  they  delivered  nothing  but  what  is  true, 
and  what  may  be  depended  upon  as  true.  I  might 
add, 

7.  That  the  holy  fpirit  when  he  infpir'ed  the  per- 
fons  who  penned  the  Scriptures,  not  only  left  them 
poffeifed  of  their  natural  faculties,  but  to  the  free 
€xercife  and  ufe  of  them.  They  were  not  like  a 
trumpet  that  a  man  fpeaks  through,  nor  like  the 
Pagan  Oracles^  mere  palTive  inftruments  in  deliver- 
ing their  meffages  and  dodrines.  But  they  had 
.their  reafon,  memory,  underftanding,  and  all  their 
rational  powers,  which  they  made  ufe  of  and  em- 
ployed :  And  in  many  inftances  were  even  allowed 
to  indulge  their  own  fancies  and  phrafes. 

Thus  I  have  briefly  touched  and  explained  the 
infpiration  of  the  Bible  ;  in  the  next  place. 

II.  I  am  to  hint  how  it  muft  be  underftood, 
that  all  Scripture  is  given  by  inspiration  of  God. 
For  fo  fays  the  text,  and  this  is  what  we  are  taught 
to  believe  that  the  whole  Bible  is  of  divine  original, 


DISCOURSE     I.  9 

the  \s'ord  of  God.  Tlie  qucftion  is,  How  wc  mud 
undcrllaiid  this  P  Now  certainly  it  is  not  meant, 
that  God  liinilelf  Ipakc  immediately  all  the  things 
contained  in  ib.c  Scripture  ;  iometimes  indeed  he 
iij  introduced  and  rcprelented  as  Ipeaking  immedi- 
ately, as  to  "job  out  of  a  whiflwind,  Job  xxxviii.  i. 
and  at  the  giving  of  the  law  on  Mount  Sinai,  Exod. 
XX.  Though  I'onie  paflagcs  in  the  New  Tejiarneni 
make  it  probable,  that  he  ufed  the  mirnltry  of 
angels  on  that  occalion,  particularly,  Heb.  ii.  2.  Jf 
ihcword  fpokcn  by  angels,  ~C(7 s  Jlcdfafty  &c.  The  mat- 
ter feems  to  have  been  tluis  ;  the  Schcchinah  ap- 
pearing on  the  Mount  with  the  ufual  guard  of  at- 
tending angels,  made  ufe  of  their  miniitry  in  deli- 
vering the  law  to  the  people  of  JfraeL 

Nor  muil  we  fuppofe  that  all  thofe  who  are 
brought  in  f])eaking  in  the  Scripture,  fpeak  from 
God.  The  Old  Teji'amcnt  contains  a  great  many 
hiftories  of  the  words  and  udions  of  bad  men. 
The  book  of  Job  relates  tiie  words  of  the  Devil 
himlclf,  and  the  miftaken  fpeechesof  Job's  friends. 
The  evangelifts  give  you  the  v/ords  of  the  Scribes, 
Pharifees,  and  other  avowed  enemies  of  Chrift  and 
his  gofpel  :  as  likewife  doth  Luke  in  his  hiilory  of 
the  atls  of  the  apoftles. 

So  that  when  the  apoftle  here  fays.  All  Scripture 
is  given  by  injpiration  of  God,  v^e  are  to  take  it  thus, 
that  all  the  writers  of  the  facred  Scripture  were  by 
the  fpirit  of  God  infallibly  affiRed  to  write  thofe 
things  that  are  contained  in  the  Bible  for  the  ufe 
of  the  church.  In  fome  things  they  had  an  infpir- 
ation  in  the  fulleit,  highed  lenfe,  receiving  their 
doctrine  wholly  from  God.  In  other  things  they 
had  only  infallible  conduQ:.  So  that  all  contained 
in  the  Bible  is  either  a  divine  dotlrine,  or  a  true 
hiftorv.  There  are  feveral  wicked  fpecches  of  bad 
men,  i^veral  millaken  fpeeches  of  good  men,  there 
recorded.     Bui  the  hiilorv    is  Jaithful    and  true. 


lO  DISCOURSE!. 

Nothing  is  here  faid  to  be  done,  which  was  nor 
done  ;  nothing  is  here  feigned  ;  nothing  fali'ely 
reprefented.  The  whole  of  it,  as  it  is  written  for 
our  ufe,  fo  it  is  one  way  or  other  profdable  for 
doErinCy  Jor  reptoof^  for  correction  for  inliniclion 
in  rightcoujncjs.  But  ta  infift  no  longei:  on  this 
iubjctl,  I  now  proceed  to  the  main  thing  intended, 
which  is, 

III.  To  prove  the  divine  authority  of  the 
Scriptures;  that  12//  Scriptibre  is  given  by  infinraiion 
of  Gody  or  that  the  whole  canon  thereof  is  of  divine 
original,  the  Bible  the  word  of  God.     Here  I  dial], 

1.  Premifc  fome  particulars  to  prepare  my  way 
for  the  proof  of  the  point. 

2.  Offer  arguments  for  that  purpofe.      And^ 

3.  Anfwer  the  moft  material  objeftions  aga'nil 
the  divine  authority  of  the  Scriptures. 

I.  I  fhall  prcmife  fome  particulars  to  prepare 
my  way  for  what  I  intend  to  fuggeft  for  the  proof 
of  the  point.     And 

1.  Let  me  premife  that  the  queftion.  Whether 
the  Scripture  be  the  word  of  God  ?  is  not  to  be 
taken  for  granted,  nor  the  refolution  of  it  expelled 
from  the  immediate  teitimony  of  the  holy  fpirit. 
But  it  is  capable  of  folid  evidence,  and  may  and 
ought  to  be  fubmitted  to  a  rational  enquiry  and 
trial. 

It  is  not  to  be  taken  for  granted  as  a  firft  princi- 
ple. Such  principles  there  are(firft  principles  wc 
call  them),  generally  allov/ed  and  received  :  felf- 
evident  maxims  agreeable  to  the  reafon  of  man- 
kind ;  and  thefe  are  not  to  be  difputed  and  proved  ; 
but  are  the  mediums  by  which  we  prove  other 
things.  But  that  the  Scripture  is  the  word  of  God, 
is  not  a  principle  of  this  kind.  Indeed  among 
chriftians  it  is  a  principle  allowed  and  received  on 
all  fides.  But  when  we  have  to  do  with  unbeliev- 
ers, or  when  we  are  eflzblifhing   the   ground  and 


DISCOURSE     I. 


It 


roundation  of  cur  faith,  wc  propofe  it  to  examina- 
tion. And  I  am  fatislied  wc  may  (land  the  trial 
liere,  and  fuhmit  it  to  the  mod  critical  enquiry  that 
viil  proceed  without  prejudice  and  partiality.  In 
Ihort,  this  propofition,  tliat  our  Bible  is  an  infpired 
book,  is  n6t  to  he  believed  without  rational  evi- 
dence, not  to  be  admitted  purely  becaufe  others 
have  told  us  la,  becaufe  it  is  received  in  the  country 
Avherc  we  live,  or  becaufe  it  pretends  to  be  a  revela- 
tion from  God  :  for  as  much  may  be  faid  of  the 
Alcoran.  But  it  is  to  be  proved  ;  and  upon  evi- 
dence to  be  received  and  believed.  The  Chrijtian 
pretends  his  Bible  is  a  revelation  from  heaven,  the 
Miijfulmany  or  difciple  of  Mahomet^  pretends  his 
Alcoran  is  fo.  Now,  I  lay,  in  order  to  determine 
that  queftion,  reafons  are  to  be  offered  on  both 
fides  ;  and  if  the  Mahometan  can  produce  better 
reafons  in  behalf  of  the  Alcoran,  than  can  be  pro- 
duced in  behalf  of  our  Bible,  the  Alcoran  ought  to 
be  preferred. 

Nor  muft  we  depend  on  the  teflimony  of  the 
fpirit  for  the  refolution  of  this  queftion.  Whether 
the  Scriptures  be  the  word  of  God.  Indeed  the 
divine  veracity,  or  authority  of  God  fpeaking  in 
his  word,  is  tlie  reafon  into  which  our  faith  is  ul- 
timately refolved.  Whatfoever  God  fays,  is  true  ; 
this  is  a  Hrft  principle  and  maxim.  I  therefore 
believe  all  things  contained  in  the  Scripture,  and 
what  God  has  revealed,  becaufe  God  is  true,  and 
cannot  deceive  me  ;  here  the  faith  of  a  chriftian 
relts.  But  if  it  be  aflced,  How  do  I  know  that  God 
has  fpoke  thefe  things,  or  that  the  Bible  is  a  reve- 
lation from  God  ?  I  muft  here  feek  for  rational 
evidence  (as  1  faid  before) ;  and  not  rely  purely 
on  God's  teftimony,  as  it  is  recorded  in  the  word, 
or  expect  an  immediate  teftimony  from  the  (pirit, 
a    fccret   whifper,   an   inward  fuggeftion,   that  the 

C 


12  D  I  S  C  O  U  R  S  E     I. 

Scripture  is  the  word  of  God.  For  this  is  to  rei~ 
folvc  faith  into  private  infpiration,  and  make  one 
infpiration  a  reafon  of  receiving  another,  -which 
opens  the  way  to  dangerous  delufion. 

2.  Though  the  Scripture  is  to  be  proved  by- 
rational  arguments,  and  received  upon  proper  evi- 
dence ;  yet  the  teftimony  of  God's  fpirit,  rightly 
underllood,  is  of  great  ufe  and  neceffity  to  us,  in 
order  to  the  difcerning  the  evidence  of  Scripture, 
and  reihng  in  it  as  a  divine  revelation.  By  the 
tellimony  of  the  fpirit,  I  do  not  mean  a  particular 
infpiration  to  this  or  that  particular  perfon,  but  the 
inlightening  fanclifying  work  of  the  holy  fpirit  in 
the  hearts  of  believers.  And  concerning  this,  let 
me  note  two  or  three  things.  As,  that  the  tefti- 
mony  of  the  fpirit  doth  not  produce  the  evidence 
of  the  divinity  of  the  Scriptures,  but  helps  us  to 
difcern  it.  It  doth  not  give,  but  fhow  the  evi- 
dence, and  prepares  us  to  receive  it.  Thus  when 
God  opened  the  heart  of  Lydia,  that  flie  attended 
to  the  apollie.  Acts  xvi.  14.  ihe  became  better  dif- 
pofed  to  inquire  into  and  receive  the  chriftian 
revelation,  and  to  take  in  the  evidence  of  the  truth 
of  it.  God  writes  his  Jaw  in  the  hearts  of  believers, 
impreflbs  their  minds  with  it,  fandifies  them  by  his 
word,  produces  affeflions  and  inward  frames  agree- 
able thereto  ;  and  hereby  he  gives  teftimony  to 
his  word  in  their  hearts.  The  entrance  of  thy  word 
givcth  light,  faith  the  Pfahni/l,  Pfal.  xix.  That  li 
converts  the  foul,  makcth  tvfe  the  Jimple,  &c.  He; 
intimates  that  this  was  the  ground  and  reafon  of 
that  high  value  that  he  and  other  devout  perfbns 
had  for  it.  Thy  tejlimonics  are  more  to  be  defircd 
than  gold, yea,  than  muchjine  gold  :  fweeter  alfo  than 
the  honey,  and  the  honey-comb ,  Plal.  xix.  10.  So 
pfal,  cxix.  t40.  Thy  word  is  very  pure^  therefore, 
thy  Jcrvant  loveth  it.  Now  when  good  men  find 
the  great  ufefulnefs  and  excellency  of  the  word  of 


DISCOURSE!.  J3 

God,  that  it  converts,  quickens,  condu6ls,  comforts 
them  ;  when  they  find  an  inward  correfpondencc 
with  it,  that  it  dcfcribes  their  various  cafes,  con- 
flitls  and  frames,  attbrds  relief  and  confolation  in 
ail  their  diflicuhies,  is  their  light,  their  monitor  and 
comforter  ;  as  they  cannot  but  luve  it,  fo  ihcy  arc 
belter  prepared  to  believe  it  on  this  account. 
And  this,  I  reckon  is  that  teftimony  of  God's  fpirit, 
which  helps  believers  to  receive  the  word  of  God, 
as  it  is  indeed  (he  word  of  God.  It  has  taken  lalt 
hold  of  them,  they  feel  the  power  of  .the  word, 
and  talte  its  confolation.  God  has  given  them  his 
fpirit,  and  they  know  of  the  dodrine  that  it  is  of 
God.  But  it  mud  be  confidered,  this  is  not  the 
evidence  of  Scripture  ;  but  a  help  to  receive  that 
evidence,  it  removes  prejudices,  makes  us  attentive, 
recommends  the  Scripture  to  the  mind  ;  but  it 
doth  not  exclude  other  realbns  of  believing,  though 
it  enforces  them. 

Further,  I  wowld  note,  that  this  teftimony  of  the 
fpirit  of  God  did  (it  is  likely)  generally  attend  the 
preaching  of  the  gofpel  in  the  lirft  ages  of  chrifti- 
anity,  together  with  miracles,  and  other  extraordin- 
ary works.  There  was  fome  extraordinary  fuper- 
natural  alliftance  indeed  accompan\ing  the  mini- 
dry  of  the  word.  Thus  Peter's  fermon  we  read 
converted  three  thoufand  at  once.  Acts  ii.  41.  And 
befides  the  numerous  and  fpeedy  converfions  re- 
markable at  that  time,  the  chriftian  religion  ap- 
peared to  have  an  uncommon  wonderful  efhcacy 
and  power  among  thofethat  recieved  it.  '  Hence, 
La^tantius  fays,  "  Shew  me  a  perfon  that  is  wrarh- 
•*  ful  and  furious,  by  a  few  words  of  the  gol'pel, 
"  I  will  render  him  as  meek  as  a  lamb  ;  fhew  me 
*'  a  perfon  that  is  intemperate,  unclean,  the  chrilli- 
"  an  religion  (hall  render  him  ffjber  and  chafle." 
And  the  like  he  fays  in  other  inltances.  It  plea- 
fed  God    at   the    hrll  planting  of  the  gofpel,   and 


14  DISCOURSE!. 

in  order  to  it,  to  arm  his  word  with  power.  There 
was  a  glorious  efFufion  of  the  divine  fpirit,  which 
fubdued  the  hearts  of  men  to  the  belief  and  obe- 
dience of  the  Scriptures,  and  wrought  a  general 
reformation,  even  to  the  aftonifhment  of  the  world. 
Now  where  any  experienced  this  divine  energy  of 
the  fpirit,  going  along  with  the  word  and  bearing 
teftimony  to  it,  they  could  never  queftion  the  doc- 
trine itielf.  They  foujid  the  word  of  God  quick  and 
powerjuly  and  coniequently,  could  not  but  believe 
it  was  the  word  of  God. 

I  might  add,  the  fame  teftimony  in  one  or  other 
degree  of  it,  is  ftill  neceifary  to  the  faving  belief 
of  the  Scriptures.  We  may  give  a  general  affent 
to  this  propofition,  that  the  Scripture  is  the  word 
of  God  ;  may  be  convinced  by  clear  rational  ar- 
guments, that  it  is  fo.  But  we  fliall  not  believe  it, 
fo  as  to  mind  it,  relifli  it,  delight  in  it,  and  comport 
with  the  defign  of  it,  (without  which  we  do  not  in- 
deed believe  it,  and  receive  it  as  a  revelation  from 
God)  we  fliall  not  do  this,  I  fay,  without  the  fpirit 
influences  on  our  minds,  enlightening  the  eyes, 
epening  the  heart,  removing  prejudices,  and  calling 
down  lofty  imaginations. 

Though  ftill  let  me  repeat  it,  that  whatfoever 
the  fpirit  of  God  doth  here,  figniBes  not  fo  much 
to  give  evidence,  as  to  difcover  evidence.  Hi» 
teftimony  doth  not  prove  the  Scripture  to  be  the 
word  of  God,  but  helps  us  to  fee  the  proof  of  it. 
It  may  indeed  tend  to  fatisfy  us  in  particular  con- 
cerning the  proof ;  but  the  proof  is  diftin6f  from 
the  teftimony  ;  at  leaft,  this  teftimony  is  but  one 
part  of  the  proof,  and  cannot  be  pleaded  with 
others,  of  whatever  ule  it  may  be  privately  to  our- 
felves.  But  thefe  things  I  know  require  a  great 
deal  more  difcourfe  to  explain  them,  and  let  them 
in  a  full  light,  than  at  prefent  I  have  room  for.  To 
proceed  to  another  propofition. 


D  I  S  C  O  U  R  S  E     I.  15 

3.  Tlic  revelation  contained  in  the  Scripture,  is 
not  inconfiilcnt  with,  or  oppofue  to  natural  religion, 
(or  the  ditUtes  of  right  realbn  and  natural  light  ;) 
nor,  properly  fpeaking,  diftinft  trom  it,  but  in- 
cludes it,  and  perfcfts  it.  1  reckon  the  Hrft  law  or 
covenant  innocent  man  was  under,  was  made 
known  in  nature,  the  will  of  God  concerning  duty 
and  rewards  was  vihbly  therein.  Man  in  his  in- 
tegrity could  not  but  difcern  his  obligations  to  his 
maker,  not  to  fay,  that  he  had  the  whole  law  and 
all  his  duty  written  upon  his  heart,  and  found  a 
propenfity  and  inclination  thereto.  There  was  no 
darknefs  in  his  mind,  or  depravity  in  his  affettions, 
but  it  was  natural  for  him  to  love  God,  to  converfe 
with,  and  obey  him  in  every  inftance  ;  and  like- 
wife  a  principle  of  love,  juilice,  and  benignity  to 
his  neighbor  was  implanted  in  him.  This,  which 
may  be  called,  the  law  of  nature,  was  the  fird  law, 
antecedent  to  any  lupernatural  revelation.  This 
was  the  covenant  of  innocency,  or  works  revealed 
in  nature  ;  and  I  reckon  that  the  pofitive  com- 
mand not  to  eat  of  the  tree  of  knowledge  of  good 
and  evil,  Gen.  ii.  17.  was  not  the  covenant  itielf, 
or  firit  law,  but  added  as  a  ted  and  trial  of  man's 
obedience,  and  as  a  mark  of  God's  fovereignty. 

Now  this  law,  founded  on  the  nature  of  things, 
and  on  the  relation  man  (lands  in  to  God,  his  cre- 
ator, preferver,  and  fovereign,  is  immutable,  can- 
not be  changed,  and  never  ceaies.  Accordingly 
it  runs  through  every  difpenlktion  of  religion. 
The  patriarchs  and  Jews  were  under  the  obligation 
of  it.  And  it  ftill  remains  as  a  branch  of  the  gof_ 
pcl-difpenfation.  It  was  fummed  up  in  the  Deca- 
logue given  to  the  Jews  of  old.  Chrift  makes  it  in 
part  the  fubject  of  his  fermon  on  the  mount,  where 
he  illuftrates  and  comments  upon  it;  and  it  is  ex- 
plained through  all  the  writings  of  the  New  Tcjia- 
virt  t.     So  that  Ihould  any  aik.  Whether  the  Bibic^ 


i6  D  I  S  C  O  U  R  S  E     I. 

or  die  law  of  nature,  be  a  revelation  from  God  ? 
The  anfwer  mult  be,  that  thele  two  are  not  oppofed. 
The  Bible  comprehends  all  the  laws  of  nature. 
Whatever  is  agreeable  to  reafon,  and  that  reaion 
could  difcover  as  matter  of  duty  towards  God,  our 
neighbor  and  ourfelves,  this  the  Bible  takes  in  and 
eftabliflies.  In  a  word,  the  Bible  contains  the 
moft  excellent  fyftem  of  morals  in  the  world. 
There  is  nothing  valuable  in  all  the  writings  of  the 
philofophers,  but  it  is  to  be  found  in  the  Bible  ;  all 
the  lav/s  of  juftice,  charity,  meeknefs,  gratitude, 
patience,  &c.  that  they  have  recommended  in  their 
books,  are  not  only  fet  in  a  better  light,  but  more 
ftrongly  inforced  in  the  Bible.  Not  but  that  the 
Bible  contains  a  great  deal  more  than  this  ;  but  I 
thought  fit  here  to  remark,  that  it  contains  this  ; 
and  conlequently,  that  our  modern  deijls,  th?t  talk 
fo  much  of  natural  religion,  have  no  reafon  to  ob- 
ject againft  the  Bible,  as  being  defedive  in  that 
pomt.  If  they  are  for  natural  religion,  they  may 
find  it  there,  and  (as  I  fhail  fliew  by  and  byj  with 
unfpeakable  advantage,  compared  with  what  they 
can  learn  and  attain  without  the  help  thereof. 

4.  Had  mankind  preferved  their  integrity,  the 
light  and  purity  of  their  minds,  I  do  fuppofe,  they 
would  have  underftood  their  duty  in  the  whole 
compafs  and  latitude  of  it,  without  any  fupernatu- 
ral  revelation.  All  the  precepts  of  divine  morality, 
all  man's  obligations  and  debts  towards  God,  his 
neighbor  andhimfelf,  would  have  laid  open  to  him. 
He  would  have  feen  them  clearly  and  diftinftly, 
and  been  convinced  of  the  equity  and  reafonable- 
nefs  of  them  without  teaching  and  argument. 

Not  but  that  God  might,  even  in  that  ftate  have 
given  pofitive  laws  by  fpecial  and  fupernatural  re- 
velation. He  gave  one  fuch,  you  know,  to  Adam 
in  innocency,  concerning  the  tree  of  knowledge  ; 
and  you  read.  Gen.  iii.  8.   that  fhey  heard  the  voice 


DISCOURSE     I. 


17 


QJ'tht  Lord  God,  walking  in  the  garden,  in  the  cool 
of  the  day  :  intimating,  that  they  had  been  ufcd  to 
convcrfe  with  him  in  a  fcnfible  manner,  and  there- 
fore immediately  knew  his  voice.  There  would 
have  been  a  conftant  intercom fe,  no  queftion,  be- 
tween God  and  man,  had  not  man  apoftatized,  and 
it  is  probable  lome  occafional  revelations,  efpeci- 
ally  with  reference  to  politive  duties.  But  here,  I 
grant,  I  am  talking  in  the  dark,  and  can  only  con- 
jcBurc,  But  what  1  chiefly  alfert,  is,  that  had  not 
man  fallen  and  loft  his  original  light  and  re6litude, 
all  the  duties  of  natural  religion  (as  we  call  it)  had 
been  obvious  and  felf-evident,  and  there  would 
have  needed  no  riipernatural  revelation,  either  to 
difcover,  or  inculcate  and  inforce  them.      I  add, 

5.  Such  is  the  ftate  ot"  mankind,  having  apofta- 
tized and  fallen  from  God,  fuch  the  weaknefs  and 
blindnefi  of  his  mind,  and  fo  general  the  depravity 
and  corruption  of  his  nature  ;  that  a  fupcrnatural 
revelation  is  'now  become  exceedinc^  neceifarv. 
This  1  might  prove,  (I  think  I  might  call  it  demon- 
Itratc)  at  large.  But  that  I  may  not  be  tedious, 
I  fliall  fatisfy  myfelf  with  juft  touching  a  few  heads 
of  arguments.      And, 

1.  Let  it  be  eonfidercd,  that  the  lav;  of  nature 
with  the  rules  and  maxims  of  moral  good  and  evil, 
however  certain  in  themfelves  and  obvious  at  firft, 
are  now  become  lefs  legibie  to  us.  Such  is  the 
weaknefs  and  darknefs  of  the  human  mind,  fo  many 
our  prejudices,  lulls  and  paffions,  that  we  cannot 
ealily  read  the  law  of  nature,  nor  apprehend  the 
demands  of  it.  Some  have  magnified  that  repre- 
fentation  and  dcfcription,  the  great  philofopher 
rzi//;  gives  us  of  this  matter,  (Ttifc.  Queft.  lib.  iii,j 
part  of  which  I  fhall  here  recite,  1/  we  had  ccme 
into  the  world  in  fuch  circumjiaiices  as  that  we  could 
ilearly  and  diJlinHly  have  dijcerned  nature  herfelf\ 
tind  been  able  m  thecourft  of  our  livei  to  have  follozu-f 


i8  DISCOURSE     L 

ed  her  true  and  uncorrupted  direttions ;  this  alone 
might  have  been  fiifficientt  and  there  would  have  been 
little  need  of  teaching  and  inftruBion.  But  now  na~ 
ture  has  given  us  only  fomejmall  [parks  of  right  rea- 
foUy  which  we  foon  extinguifh  zvith  corrupt  opini&ns 
and  evil  praBiceSy  that  the  true  light  of  nature  no 
where  appears.  As  foon  as  we  are  brought  into  the 
world,  immediately  we  dwell  in  the  midji  of  all  wick- 
ednefs.  And  then  he  goes  on  to  fliew  the  influence 
that  our  fenfes  and  evil  examples  have  upon  us, 
and  concludes,  that  hereby  our  very  natures  are 
transformed  as  it  were  into  corrupt  fcntiments. 
Now  this  being  fo,  the  voice  of  nature  or  of  right 
reafon,  is  not  heard  without  extraordinary  atten- 
tion, and  fuch  as  the  moft  of  mankind  are  unac- 
quainted with.  And  indeed  what  we  now  call  the 
law  of  nature,  is  of  fo  nice  a  confideration,  and  re- 
quires fo  much  nice  abftraft  reafoning,  that  none 
but  men  of  parts,  liberal  education,  and  great  fludy, 
are  capable  of  deducing  the  doQirines  of  it  from 
their  firft  principles,  and  of  reprefenting  them  with 
proper  light , and  evidence.  So  that  confidering 
the  univerfal  depravity  of  men's  minds,  and  con- 
fidering the  circumftancesof  the  bulk  of  mankind^ 
it  may  I  think  be  afferted,  that  the  law  and  light 
of  nature,  would  have  been  a  very  infufficient  rule, 
and  comparatively  of  little  ule  to  us.  We  that 
have  the  Bible  to  direct  us,  and  the  labours  of 
learned  men,  who  have  lighted  their  torch  at  that 
fun,  can  talk  finely  of  the  law  of  nature  ;  but  with- 
out that  help,  very  few,  I  am  perfuaded,  would 
liave  had  any  tolerable  notions  of  it.  Which  will 
appear  more  evidently,  if  we  confider, 

2.  That  the  greateft  proficients  in  ftudy,  the 
moil  profound  philofophers,  were  at  a  lofs,  and  at 
great  uncertainty  as  to  fome  of  the  mod  impor- 
tant doftrines  in  religion.  To  reprefent  this  would 
require  a  difcourfe  by  itfelf,  and  therefore  you  can 


DISCOURSE     I. 


^9 


expect  only  a  few  hints.  Thcv  were  grofsly  in  the 
dark  as  to  the  foundaiion  of  all  religion,  the  being 
and  perfections  of  God  ;  as  appears  from  their 
notions  of  tliefe  matters,  and  particularly  from  this, 
that  they  allowed  a  plurality  of  gods,  which  is  in 
effect  to  undermine  and  deltroy  all  true  divinity, 
and  really  leave  no  God.  They  -worjliipped  crea- 
tiircs,  befides,  and  inftead  of  the  creaior,  as  the 
apoltle  charges  them,  Rom.  \.  '^^.  2.nd  did  fervicc 
to  them  zuhich  by  nature  are  no  Gods,  Gal.  iv.  8. 
What  a  rabble  of  deities  they  had  brought  into  the 
world,  and  honored  with  facrilices,  and  all  forts  of 
religious  rites,  I  fhall  not  now  ftand  to  fliew  :  only 
take"  notice,  that  though  fome  great  men  among 
tiiem  laughed  at  thefe  luperltitions,  and  contemn- 
ed in  their  hearts  the  bale  and  vile  deities  of  the 
vulgar  ;  yet  it  was  a  principle  allowed  by  them, 
and  according  to  which  they  themfelves  praftifed, 
that  all  were  to  comply  with  the  rites  eftablifhed  in 
the  country  where  they  lived,  and  worfliip  the 
gods  according  to  the  law.  So  that  natural  reli- 
gion as  taught  by  the  philofophers,  and  univerfally 
eftablifhed  in  the  heathen  world,  fouled  in  this  fun- 
damental article,  the  unity  of  the  Godhead,  the 
owning  and  acknowledging  one  only  living  and 
true  God. 

Further,  they  were  ignorant  of  the  origin  of  the 
world,  and  maintained  opinions  on  this  head  ut- 
terly inconfiRent  with  religion.  It  was  their  com- 
mon maxim,  that  nothing  could  be  made  out  of 
nothing  ;  and  confequently,  they  held  that  matter 
was  *  uncreated,'  and  the  world  felf-exiftent. 
Some  of  them  thought  the  world  was  not  made  at 
all,  but  from  eternity,  either  with  or  without  a 
deity,  and  fo  was  God  itfelf,  or  with  a  deity,  being 
co-exi(tent  with  God,  and  a  fort  of  necelTary  ema- 
nation from  him  ;  which  is  faid  to  be  the  opinion 

D 


20  DISCOURSE     I. 

of  A^-iJlothy  and  his  followers.  Others  afcribe  it 
to  chance,  or  a  fortuitous  concourfe  of  atoms,  as 
the  Epicureans. 

They  were  equally  bewildered  in  their  notions 
of  providence  :  a  numerous  feft  of  the  philofo- 
phers,  the  Epicureans^  denied  all  providence  : 
others,  as  Anjlotk,  and  his  fchool,  confined  it  to 
heaven,  leaving  all  human  affairs  without  any  fu- 
perintendency  of  God  :  others  acknowledged  a 
general  providence,  but  denied  it  extended  to  par- 
ticular perfonsand  their  concernment.  And  even 
-the  Sloicks,  the  moft  zealous  affertors  of  divine 
providence,  coiifined  it  to  the  more  important  af- 
fairs of  mankind.  Now  it  would  be  eafy  to  Ihew, 
that  fhch  a  doclrine  as  this,  fuclj  principles  as  ge- 
nerally, and  almoft  univerfally,  obtained  among 
them  OH  this  head,  tended  not  only  to  leffen,  but 
dcftroy  every  thing  that  deferves  the  name  of  reli- 
gion. For  why  fliould  we  love,  fear,  trulf.pray  to, 
or  worfhip  a  God  that  concerns  not  himfeif  about 
us,  on  whom  we  do  not  depend,  and  who  neither 
dotli  us    good  nor  evil. 

They  were  equally  at  a  lofs  about  the  SinmnKm 
Bonumy  the  great  er.d  and  happinefs  of  man. 
They  knew  not  wherein  happinefs  confided,  and 
confequently,  muit  rove  in  uncertainties,  act  and 
live  without  any  particular  aim.  Some  of  then; 
placed  happinefs  in  one  thing,  others  in  a  different ; 
and  fo  ftrangely  were  they  divided  here,  that  Varro 
reckoned  up  no  lefs  than  two  hundred  eighty-eight 
opinions  about  it. 

Nor  were  they  at  any  certainty  about  the  im- 
mortality of  the  foul  and  a  future  Hate.  The 
greatelt  part  of  t'ncm  were  downright  infidels  as  to 
thefe  points  ;  and  the  bell  of  them,  after  their  ut- 
molt  refearches,  fluduated,  lived  and  died  in  ful- 
pence.  Socrates^  f hough  he  fecmed  to  incline  to 
believe  and  hope  for  another  w'orld,  ipeaks  doubt- 


D  I  S  C  O  U  R  S  E     1.  21 

fully  :  and  fo  does  Cicero^  he  owns,  he  could  but 
gucfs  ;  and  plainly  fays,  which  of  the  two  opinions 
(that  the  foul  is  mortal,  or  is  immortal)  is  true,  God 
only  knows  :  and  again,  which  is  moll  probable,  is 
a  very  great  queftiou. 

Now,  if  the  great  men  among  the  Pagans^  whole 
bufinefs  it  was  to  Rudy  the  book  of  nature,  and 
who  had  carried  their  inquiries  to  the  higheft,  fell 
into  fuch  errors  and  miltakcs,  and  at  befi  were  at 
fuch  uncertainties  ;  one  may  eallly  infer,  the  cafe 
of  the  ignorant  vulgar  would  be  ycry  deplorable, 
and  that  religion  among  them  would  be  iu  a  mofl 
wretched  Hate.      I  may  add, 

3.  Asthofe  that  cultivated  natural  religion,  and 
made  the  grcated  improvements  in  the  lludy  of  it, 
thus  blundered  and  run  into  errors  in  matters  of 
the  highed  confequence  ;  fo  natural  light,  in  its  ut- 
moll  extent,  was  defective,  Suppofing  the  law  of 
nature  had  been  underllood  better  by  thofe  that 
ftudied  it,  it  is  not  lufficient  to  dire6l  men  in  all  the 
concernments  of  religion.  In  two  points  particu- 
larly it  falls  Ihort,  viz.  The  right  manner  of  tuorjlnp- 
ping  Gody  and  the  terms  upon  xvhich  Jinners  may  af- 
jaredly  be  accepted  with  him.  Neither  of  thele  two 
things,  which  yet  are  of  the  utmofl  moment  to  us, 
doth  it  difcover  with  any  fatisfattion. 

As  to  the  firfl;  of  thcl'e,  the  right  manner  of  wor- 
fiipping  God  ;  the  light  of  nature  could  not  of 
itielf  be  a  fuflicient  direciion.  I  do  not  ground  my 
argument  or  proof  of  this  upon  the  ablurd,  cruel, 
and  filthy  manner  in  which  generally  they  worfliip- 
pcd.  For,  I  grant,  natural  reafon  would  condemn 
that ;  and  we  find  the  wifer  among  the  philofophers, 
exclaiming  againfl  fuch  fooleries  very  freely  ;  how- 
ever, they  fell  in  with  them  in  practice.  What  a 
frcnzv  is  it  to  imagine^  (fays  Seneca)  that  the  Gods  can 
lit  delighted  xviiji  fuch  cruelties^  that  even  the  luorjl  of 
yfLLR  would  fcrnple  to  cuihorije  or  commit.     One  out 


22  D  I  S  C  O  U  R  S  E     I. 

of  zeal  mutilates  hnnjclfy  another  lavces  and  cuts  him- 
jelf ;  he  adds,  ij  this  be  the  way  to  pleafe  the  Gods, 
what  Jliould  a  man  do  if  he  had  a  mind  to  anger  them  ? 
and  again,  if  this  be  the  way  to  pleafe  them^  they  de~ 
ferve  not  to  he  worjiiippedy  or  pleafed  at  all.  Reafon 
would  vote  againft  many  of  the  follies  of  their  wor- 
fl.)ip,  and  their  wife  men  were  generally  afhamed 
of  them.  Nor  do  I  deny,  but  the  philofophers 
ipake  many  grave  and  good  things  concerning  the 
worfhip  of  God.  The  love  of  him,  and  obedience 
to  him,  they  concluded  was  the  moft  acceptable 
fervice,  and  that  a  pure  heart  was  infinitely  better 
than  all  their  hecatombs  or  moft  coftly  oblations. 
But  then,  as  to  the  particular  manner  and  form  of 
external  worfliip,  they  knew  not,  neither  could  the 
reafon  and  light  of  their  minds  herein  dircft  them. 
They  could  not  tell,  what  mode  of  external  fervice 
would  be  acceptable  to  God.  And  hence,  even 
the  greateft  of  them  thought  it  befl  to  comply  with 
eftabliflied  cufloms,  which  they  did  fo  as  to  involve 
themfclves  in  the  guilt  of  the  moft  vile  and  flupid 
idolatry. 

And  then,  as  to  the  other  point,  the  terms  upon 
which  they  might  hope  for,  and  have  affurance  of 
acceptance  with  God,  and  of  being  received  into 
favor :  reafon,  or  the  light  of  nature  could  afford 
them  very  little  fatisfadion.  Here  their  oracle 
was  filent,  and  the  light  of  nature  utterly  failed. 

It  is  confiderable  to  my  purpofe,  that  the  light 
of  nature  could  not  difcover  the  Origin  of  evil, 
whence  this  evil,  was  the  great  puzzle  of  their  divi- 
nity ;  and  it  would  be  no  great  difficulty,  to  infer 
hence,  that  it  could  not  fufficiently  dirctl  how  to 
get  it  removed  ;  at  leaft,  thofe  that  had  iiothing  but 
jiature  for  their  direftion,  were  at  a  mighty. lofs  as 
to  both  thele  particulars.  Some  of  them  attributed 
evil  to  antipathy,  a  certain  quarrelfome  principle, 
which  they  knew  not  what  to  n.iaf.c  of.      Others  to 


D  I  S  C  O  U  R  S  E     I.  23 

tlic  nccclHiry  pcrvcrfiU'  oi'  matter.  Others  to  a 
certain  malignant  fpirii.  Though  the  mod  common 
opinion  was,  that  there  were  two  Gods,  the  one 
the  author  of  all  good,  and  the  other,  the  author 
of  all  evil.  Now  fuch  confufion  as  thivS,  I  dare 
fay,  muft  leave  them  in  the  dark,  to  whom,  and 
how  to  apply  for  the  removal  of  evil,  the  pardon  of 
it,  &c.  fliould  they  apply  to  God,  the  living  and 
true  God,  as  I  grant  reafon  would  dirc6i;  ;  yet 
they  could  not  be  alTurcd,  that  he  would  be  pro- 
pitious to  thcin,  and  pafs  by  their  offences.  They 
might  indeed  infer  fomcthing  encouraging  from 
the  mercy  and  goodnefs  of  God  ;  might  build  fome 
probable  hope  upon  the  methods  of  his  providence, 
the  kindncf^,  and  forbearance  difcovered  in  the 
conOant  courfc  thereof.  But  yet,  there  are  infu- 
pcrable  difficulties  remaining  here,  in  which  natu- 
ral reafon  cannot  relieve  us.  For  infiance,  as  we 
arc  finners,  as  all  men  muft  own  tliemfelves  to  be, 
and  the  heathens  univerfally  did  acknowledge  it. 
We  (land  expofed  to  the  jultice  of  God,  defervc 
punifliment,  and  God  has  a  right  to  punifli  us  ; 
and  I  think  natural  reafon  cannot  afTure  us,  he 
will  depart  from  his  right.  If  it  be  faid  he  is  mer- 
ciful, and  this  reafon  difcovers  ;  I  anfwer,  it  alfo 
difcovcrs,  that  he  is  jufl  and  righteous  ;  and  how 
can  wc  be  affured  that  he  will  exercife  mercy 
againll  the  demands  of  juflice.  Should  it  be  fug- 
gefted,  that  reafon  may  fatisfy  the  finner,  that  if  he 
repent,  fo  good  and  gracious  a  being,  as  all  men 
believe  God  to  be,  will  forgive  fin.  I  anfwer, 
reafon  cannot  give  any  affurancc  of  this.  Repen- 
tance we  fee  does  not  fatisfy  human  governors, 
who,  as  concerned  for  the  honor  of  their  laws  and 
government,  often  punifh  criminals,  notwithftand- 
ing  their  repentance,  and  for  ought  reafon  can 
tell  us,  the  righteous  governor  of  the  world  may 
do  fo  too. 


24  DISCOURSE     I. 

Further,  reafon  cannot  aflure  us,  how  often  God 
"will  pardon  ;  whether  he  w  ill  pardon  all  fin  ;  whe- 
ther he  will  not  only  pardon,  but  receive  into  fa- 
vor ;  how  he  will  pardon,  whether  abfolutely,  or 
upon  what  terms.  That  the  heathens  were  at  a 
lofs  as  to  all  thefe  things,  is  evident  from  the  fliifts 
they  were  put  to,  when  under  apprehenfion  of  the 
divine difpleafu re.  Witnefs  their  numerous  facri- 
fices,  and  fuperftitious  riles,  their  offering  the  fruit 
cf  their  body  for  the  Jin  of  their  jouly  and  the  like  ; 
which  were  the  means  they  devifed  for  appeafing 
the  anger  of  the  Deity,  and  rendering  him  propiti- 
ous. In  fhort,  the  utuioil  length  that  natural  light 
could  carry  any  in  this  matter,  we  have  I  think  ex- 
emplified in  the  cafe  of  the  Ninevites,  Who  can  tell 
if  God  will  repent^  and  turn  away  frovi  his  fierce  an- 
^er,  that  we  perifi  net  ? 

Upon  the  whole,  they  were  in  fo  much  darknefs 
about  the  nature  of  God,  about  fin,  about  repent- 
ance, and  the  methods  of  applying  to  God  ;  they 
had  fo  much  to  incrcafe  their  tears,  as  well  as  encou- 
rage their  hopes ;  that  in  thefe  refpeBs  it  mud  be 
owned,  that  natural  religion,  had  they  attended  to 
its  utmoft  light,  was  lame  and  defeftive. 

It  is  too  foon  to  infer  from  hence,  the  neceffity 
of  a  fupernatural  revelation;  that  I  fhall  do  with 
more  advantage  from  all  the  particulars  when  I 
have  finifhed  them.  Only  let  me  obferve  as  I  pafs 
on,  how  great  a  bleffing  we  have  in  the  Bible  on 
this  account  as  well  as  many  others.  This  clearly 
fhews  us  our  difeafe  and  points  out  our  remedy. 
This  tells  us,  that  God  imule  man  upright^  but  that 
he  fought  out  many  inventions ;  and  that  God  is  in 
Chriji  reconciling  the  world  to  himjtf.  Wc  now 
know  that  he  will  forgive  fin,  having  publifhed  an 
aO;  of  grace  and  indemnity  from  heaven,  declaring 
that  if  we  repent,  our  fn^  Jhall  he  hlctied  out,  that  he 
zoill  be  merciful  to  our  iniquities^  and  our  fas  he  will 


D  I  S  C  O  U  R  S  E     I.  25 

remember  no  more.     This  our  Bible  is  full  of.     We 
cannot  doubt  of  it,  but  have  a  fare  foundation  for 
our  faith  and  hope  to  rc(t  upon,  and  are  not  left  to 
flusluaic  in  uncertainties,  as  the  Gentiles  did  that 
knew  not  God,  nor  were  acquainted  with  the  difco- 
veries  of  the  gofpcl.     The  Son  of  God  came  from 
heaven  to  procure  this  favor,  and  he  leftftated  of- 
ficers in  commiffion  to  proclaim  it  to  the  world  ; 
for  fo  we  read  that  he  commanded,  that  repentanCy 
and  reimjjion  of  fiiis  JJiould  be  preached  in  his  name 
amoupr    ell  natioiUy    beginning  at   Jerufalem,   Luke 
xxiv.47.     We  have  rcalon  therefore  to  be  thank- 
ful for  the  Bible,  and  value  it  exceedingly.     But 
this  will  further  appear  in  the  progrefs  of  my  dif- 
courfe  on  this  fubjecl.   In  the  mean  time  to  proceed, 
4.    As  it  might  be  probably  concluded  from  the 
foregoing   particulars,  that   there   would   be  great 
diforder,  darknefs  and  corruption  among  mankind 
that  wanted  a  fupernatural  revelation  ;  fo  it  is  evi- 
dent this  was  the  cale.     The  heathen  world  as  they 
Mere  the   regions  of  darknefs,  the   dark  places  of 
the  earth,  fo  among  them  v/ere  the  habitations  of 
cruelty.    Their  minds  were  wofully  depraved,  their 
principles  corrupt,  and  their  manners  vile  and  abo- 
minable.     A  fhortview  of  the  ftate  of  heathenifm, 
■which  you  will  consider,  as  the  ftate  of  thofe  that 
wanted  the  advantage  of  the  Bible,  will   convince 
you  of  this.      And  as  it  may  be  of  ufe  to  my  pre- 
fent  argument,  you  will  not  1  hope  think  it  unwor- 
thy of  your  attention. 

I  have  faid  fomething  already  concerning  their 
principles  with  reference  to  religion  ;  by  which  it 
appears  how  defective  their  notions  were.  They 
were  ignorant  of  fome  of  the  greateft  and  moft  im- 
portant dodrines  ;  others  they  fo  much  depraved 
by  a  mixture  of  their  own  fancies,  and  in  all  were 
at  fuch  uncertainties,  that  their  principles  could 
be  of  little  ufe,  either  as  to  practice  or  comfort. 


26  DISCOURSE     L 

To  fhew  this,  let  me  briefly  compare  their  faith 
with  that  of  chriftians,  as  we  have  the  latter  fum- 
med  up  in  an  ancient  creed,  which  \ve  call  the 
apoftles,  containing  the  chief  doftrines  of  chrifti- 
anity.  They  were  fo  far  from  believing  aright  in 
God  the  Father  Almighty,  that  the  generality  of 
them  run  into  the  abfurdity  of  polythcifm,  be- 
lieving there  v/ere  many  Gods.  And  few  of  them 
had  any  tolerable  notion  of  the  Supreme  Being, 
the  one  true  God.  They  were  fo  far  from  own- 
ing him  as  maker  of  heaven  and  earth,  that  many 
of  them  thought  that  heaven  and  earth  had  no 
maker.  And  for  the  red  of  their  belief,  there  is 
an  entire  chafm  and  dcfett.  It  is  all  blank  in 
their  creed.  They  knew  nothing  of  Jefus  Chrilt, 
his  only  Son  our  Lord  ;  of  his  birth,  death,  refur- 
re6lion,  aicenfion  j  nothing  of  the  Holy  Gholt  ; 
the  holy  catholic  church  ;  had  no  folid  principles 
on  which  they  could  ground  the  hope  of  forgive- 
nefs  of  fm  ;  without  which  even  the  beft  of  them 
mult  live  in  continual  fufpicion  and  fear^  As  for 
the  refurreftion  of  the  body,  that  great  article  of 
the  chrillian  faith  and  hope,  their  philofophers 
could  not  reach  it,  but  rejefted  it  as  abfurd  and 
ridiculous  v/hen  propofed  to  them.  Nor  had  they 
any  Heady  belief  of  the  concluding  article,  the  life 
everlailing.  Some  hoped  there  might  be  another 
ftale  after  this  ;  others  laughed  at  the  notion  as 
weak  and  groundlefs,  polTeffing  men  with  needlefs 
apprehenfions  ;  and  the  beft  of  them  were  in  fuf- 
pence  between  hope  and  fear.  So  that,  it  is  evi- 
dent, if  we  had  wanted  our  Bible,  we  had  wanted 
our  creed,  wanted  thefe  great  articles  of  religion, 
on  which  a  chriftian  founds  his  faith  and  comfort, 
and  v;hich  have  fo  conftant  and  powerful  an  influ- 
ence on  praftice  :  we  had  known  litiie  of  God, 
nothing  of  Chrift,  little  of  heaven,  or  the  way 
to  it. 


D   I  S  C  O  U  R  S  K     I.  %^ 

And  as  j^cir  faith,  lb  their  worfliip,  was  fadly 
dcFcdiv^viand  depraved,  as  would  appear  upon  a 
fhort  \\^  of  it,  even  to  amazement.  They  were 
midakci^s  to  the  objed:  of  religious  worfhip.  For 
as  they  li ad  deified  in  their  ov/n  imaginations  the 
vilcfl  creatures,  and  things,  and  diffnbuted  the  di- 
vinity among  a  multitude  of  fictitious  deities;  ac- 
cordingly, to  thefe  they  paid  their  honors,  doing 
fcrvke  to  them  that  by  nature  ucre  no  gods.  The 
apoflle  tells  us,  they  hdidgods  many^  and  lords  many. 
They  had,  indeed,  multiplied  them  to  a  prodigious 
number,  and  divided  them  into  various  clafles  ;  as 
cclcllial,  atrial,  terreflial,  infernal,  hurtful  gods,  and 
kind  beneficent  gods.  The  1  Jn,  moon,  and  ftars, 
were  their  moft  ancient  deities,  to  which  they  had 
added  a  vaft  many  more,  deifying  almofl  every  thing 
they  thought,  they  had  caufe  either  to  love  or  fear. 
Their  kings  and  emperors  were  ulually  brought  in- 
to the  dais,  and  received  divine  honors.  Not  to 
take  notice,  how  much  lower  the  fuperftition  of  the 
vulgar  carried  them,  worfhipping  the  vilelt  things.  * 

E 


*  Worjhippingtheiiileji  things  ]  As  a  Cat,  or  a  Plant.  For  we 
are  told,  that  the  Egyptians  in  particular  worlhipped  fuch  things, 
and  the  bell  apology  or  evcuie,  that  can  be  made  for  them,  is  to 
fay,  ic  was  only  a  civil  and  pclilical  worfliip  or  regard  ihey  paid 
to  thefe  obje5is,  and  had  very  little  of  facred  or  religious  in  ic,  even 
among  the  vulgar.  Hufbandry  being  the  chief  employment  and 
way  of  living  among  that  people,  they  declared  by  a  law,  that  all 
thofe  creatures  which  were  of  emifient  fervice  in  agriculture,  de- 
ftroyers  of  vermin,  or  upon  fome  other  account  in  peculiar  elleem 
with  them,  fhould  be  holy,  facred,  and  inviolable  ;  fo  that  it  was 
d.!ath  to  dellroy  any  of  them,  either  defignedly,  or  by  accident. 
For  confidering  them  as  inllruments  of  div;ne  providence  towards 
the  fupport  of  human  life,  they  treated  them  as  things  fet  apart 
and  facred  to  that  particular  ufe  and  purpole,  noi'  did  they  confe- 
cra;e  any  thing  without  fuch  a  view,  as  Cicero  tells  us,  JEgyptii 
nuUam  belluam,  nifiob  aliquam  utilitatem  quam  ex  eu  catercnt,  conjicra- 
ijirunt.     De  Nat.  Deor.  i. 


28  DISCOURSE     L 

Hence  Juvenal  ridicules  them,  as  making  the  pro- 
duce of  their  gardens,  a  fort  of  gods. 

Q  fanHaa  gcntes  quibus   haec  najcuntur  in  horiis 

7tiimin& 

Thus  vain  were  they  become  in  their  imagination. 
Let. me  only  obferve  here,  that  as  they  worlliipped 
this  confufed  medley  of  gods,  the  devil  took  the  ad- 
vantage of  their  folly,  played  upon  them  and  abufed 
them  by  his  impoftures,  and  really  drew  them  to 
the  worihip  of  himfelf.  This  the  apoftle  exprefsly 
charges  upon  them.  The  things  which  the  gentiles /a- 
crijice,  they  facrijice  io  devilsy  and  not  to>Gud.  They 
had  various  images  and  altars  erefted  to  this  or  that 
deity,  before  theCe  they  worfliipped,  thefe  they  con- 
fulted  as  oracles  ;  and  in  doing  fo,  they  really  wor- 
fliipped devils,  who  pofl'efied  themfelvcs  of  their 
idols,  fpake  in  them,  and  received  the  homage  of 
thefe  wretched  people. 

And,  as  this  was  the  common  cafe  of  the  gentile 
.world,  it  was  the  cafe  of  the  ancient  Britons  in 
particular,  as  hillory  informs  us,  "  They  w^ere  foul 
**  idolaters,  faith  a  learned  writer,  *  who  mifapply- 
*'  ing  that  great  truth,  that  God  is  in  cvery^thing, 
**  made  every  thing  God,  as  trees,  rivers,  hills, 
**  mountains."  He  adds,  "  they  worfliipped  devils, 
"  whofe  pi6lures  remained  in  the  days  of  Gildas, 
"  within  and  without  the  decayed  walls  of  their 
"  cities,  drawn  with  deformed  and  ugly  faces,"  a* 
no  doubt  they  fometimes  appeared.  Their  great 
goddefs  was  Dianas  the  goddefs  of  the  game. 
They  thought  their  bufinefs  was  mainly  with  that 
deity,  becaufe  hunting  v/as  not  their  recreation  but 
their  life  ;  and  venifon  the  chief  of  their  food. 
And  we  are  told,  that  there  is  a  place  near  St.  Paul's 

*  Fuller^  Church  Hiilory;  p.    !• 


DISCOURSE     I. 


29 


in  London,  called  in  old  records  Diana's  Chamber, 
where  in  king  Edward  the  firft's  time,  thouland^  of 
the  heads  of  oxen  were  dug  up,  which  had  been 
offered  in  facriHce  to  Diana. 

Thus  were  our  anceftors  carried  away  to  dumb 
idols,  as  they  zvere  led,  1  Cor.  xii.  2.  And  this  had 
been  our  cafe,  had  we  not  been  vifited  with  the 
light  of  the  gofpel,  and  had  the  Bible  put  into  our 
hands  ;  we  hadbecn  facrificing  our  flieep,  and  our 
oxen,  and  our  children  to  Diana,  ApoUo,  and  a 
hundred  more  deities  ;  i.  e.  to  devils,  under  differ- 
ent names  and  appearances.  The  confideration  of 
which  fnews  us  plainly  how  much  we  needed  a 
revelation,  and  at  the  fame  time  fhould  excite  our 
gratitude  for  it.     But  to  proceed, 

As  the  objett  of  their  worfiiip  was  wrong,  the 
manner  of  it  was  no  lefs  fo.  To  inftance  only  in 
two  things,  viz.  the  cruelty,  and  fikhinefs  of  their 
worfhip.  The  cruelty  of  it,  as  cutting,  lancing  and 
maiming  themfelves  ;  which  was  frequently  their 
praftice  in  religious  worfhip,  and  thought  to  be  an 
acceptable  fervice  to  their  gods  ;  to  which  I  may 
add  human  facrifices,  *  very  common  among  them, 
and  bccaule  they  thought,  the  more  dear  to  them 
and  valuable   the  facrifice  was,  of  greater  account 

*  Human  Sacrifices.  ]  There  is  a  curious  account  of  two  con- 
tradidlory  difTertations  upon  the  fubjeft  of  human  facrifices  in/' 
Hificire  Ae  V Academie  Royale  dcs  Infiriplions  and  Belles  Lettres.  The 
Abbot  de  Boiiri  produces  abundance  of  leaimonies  both  from  greek 
and  laun  authors  to  prove  that  they  were  in  ufe  among  the  moft 
polite,  as  well  as  barbarous  nations.  That  the  Pha;nicians,  Egyp- 
tians, CanaaniteSjTyrians,  Carthagenians,  Athenians,  Lacedemo- 
ni3T\s,  Iconians,  and  all  the  Grecians,  both  of  the  continent  and  the 
jilaudi ;  Romans,  Scythians,  Germans,  Britons,  Spaniards,  Gauls, 
S;c,  were  equally  involved  in  that  fuperflidon,  which  he,  with  ma- 
ny more,  concludes  was  derived  from  an  imperfedl  tradition,  of 
Abraham's  intended  facrillcecf  his  fon  ;  the  attempt  of  that  patri- 
arch leading  the  neig:hbGring  people  really  to  facrifce  their  chil- 
dren. On  the  other  hand  ;  iM.  Morin,  out  of  a  concern  and/eal 
fjrihelunor  ofmankindj  endeavers  to  vindcate  and  clear  them. 


30  D  I  S  C  O  U  R  S  E     I. 

it  would  be,  and  the  more  effeftual ;  to  appcafe 
their  gods,  they  were  wont  to  facritice  their  own 
children  :  fome  that  had  no  children,  iifed  to  pur- 
chafe  them  of  the  poor  for  this  purpofe.  And  it 
is  likely,  this  praftice  was  taken  up  by  others  out 
of  tendernefs  to  their  own  off-lpring.  Hence  Di- 
odorus  Siculus  tells  us,  the  Carikagenians  apprehend- 
ing Saturn  might  be  angry  with  them,  bec?uie  they 
formerly  facrihced  the  beft  of  their  ov/n  fons,  but 
of  late  had  facrificed  fuch  as  they  bought  ;  they 
therefore  chofe  out  two  hundred  of  the  prime  of 
their  children  and  publicly  facriiiced  them. 

For  the  other  inflance,  the  filthinefs,  the  obfcene 
rites  of  their  worfliip,  it  would  be  indecent  to 
mention  them.  Their  Floralia  and  Bachanalia  were 
celebrated  with  the  utmofh  vilenefs,  debauchery, 
and  lewdnef<.  But  I  fliall  not  enter  into  fo  horrid 
a  fubjeft.  The  apoille  feeras  to  give  us  a  caution 
here,  when  he  fays,  refcring  it  may  be  to  their  be- 
haviour on  thcle  occafions,  Jt  is  a  Jliainc  even  to 
fpeak  of  thojc  things  zohich  zcerc  done  of  them  in  Jeer et. 
1  fhail  only  remark,  that  as  abominable  as  thefe 
ceremonies  were,  they  placed  a  great  deal  of  reli- 
gion in  them,  and  held  it  as  an  o})inion,  that  to  be 
initiated  and  entered  into  fuch  mylteries,  was  a 
means  of  purging  them  from  their  other  fins,  and 
of  procuring  them  a  place  in  their  Elyfmm^  the  re- 
gion of  happinefs.  If  it  be  faid,  their  wife  men 
andphilofophers  laughed  at,  and  dcfpifed  fuch  fol- 


fiOm  the  g'jiltof  To  odious,  fiiameful,  r.nd  inhuman  a  prafnce. 
To  this  end,  he  either  rejefts,  or  labors  to  weaken,  the  numerous 
authorities  alledged  to  prove  the  fad,  fiying  manv  plaafible  things 
on  his  fide  of  die  queftion  ;  from  whence  he  would  infer,  that  if  the 
pagans  ever  offered  human  facrifices  at  all,  iliey  never  facrificed 
any  but  prifoners  of  war,  or  criminals  condemned  to  die.  But,  I 
believe,  few  will  think  his  reafons  {atisfafiory  ;  efpccially  fmce.  if 
travellers  may  be  credited,  the  pradice  obtains  among  many  un- 
civijii;cd  nations,  even  at  this  day. 


D  I  S  C  O  U  R  S  E     I.  3t 

iics  ;  I  ar-frvcr,  it  is  true.  But  it  mull  be  confix, 
flcrccl,  they  were  the  cllabliflicd  rites  reverenced 
by  the  bulk  of  the  people,  and  even  thofe  iliat 
knew  better,  gave  them  countenance  by  maintain- 
ing, that  the  gods  were  to  be  worfliipped  according 
to  the  cullom  and  law  of  every  country. 

What  their  morals  would  be  confequcnt  upon 
fuch  principles,  and  fuch  a  manner  of  worfhip,  it 
is  eafy  to  conjedure  ;  and  1  fhall  leave  it  very 
much  to  be  inlbred  without  deducing  the  particu- 
lars. Try  them  upon  the  decalogue,  and  you  will 
find  them  living  down  all  the  duties  of  it,  and  dcf- 
troying  both  tables  in  their  avoided  practices.  I 
have  hinted  how  ill  they  can  fland  examination 
upon  the  {iril  table,  and  might  fliew  the  fame  with 
reference  to  the  fecond. 

They  groisly  violated  the  fixth  commandment, 
by  author] (ing  murders  in  their  srlarliatory  cxerci- 
fes,  by  procuring  the  abortion  of  children,  by  ex- 
pofing  new-born  infants,  and  by  laying  violent 
hands  on  themlclvcs,  which  they  plead  for  as  matter 
of  honor  on  feveral  occafions.  They  as  boldly 
condemned  the  feventh  commandment  by  adultery, 
inceft,  fodomy,  which  they  allowed,  and  even 
brought  into  their  religion  as  facred  rites.  TuUy 
in  a  public  oration  pleads  for  fornication.  They 
tranfgrelfed  the  eighth  commandment  by  theft, 
which  many  nations  gloried  in,  rather  than  account- 
ed it  a  fault.  And  the  ninth  by  lying,  which  their 
philofophers  reconmiendcd  as  lawful,  whenever  it 
might  be  profital)!c. 

Thus  vile  and  immoral  were  the  heathens,  too 
generally  as  is  evident  from  their  own  books  and 
hiftorians.  And  I  need  not  tell  vou,  that  the  NcxH 
Tcltament  conflantly  reprefents  them  in  charaflers 
agreeable  hereunto.  See  the  apoftle's  del'criptioii 
of  them  in  Rom.  i.  from  vcr.  21,  to  the  end  of  the 
chapter.     He  tells  us,  God  gave  tkeni  vp  to  unclean-^ 


32  D  I  S  C  O  U  R  S  E     I. 

ncfsy  and,  to  vile  affeBionSy  and  a  reprobate  mind  ;  the 
confequence  of  which  was,  that  they  were  Jtlled 
xvith  all  unrighteoufnefsyfornicatioUy  wiciednefs,  covet- 
oiifnefsy  mahcioujnefsy  envy^  murder^  debate,  deceit, 
maligiiity,  with  many  other  defilements  of  flefh  and 
fpirit,  there  fpecified  ;  and  in  the  fame  manner  the 
Scriptuie  every  where  paints  them.  I  Ihall  only 
mention  one  paffage  thereof  more,  E-ph.  iv.  18, 19. 
where,  fpeaking  of  the  Gentiles,  he  fays,  their  un- 
derjlandings  were  darkened,  being  alienated  from  the. 
lije  of  God  ;  he  adds,  who  being  paft  feeling,  have 
given  themfelves  over  unto  lafoivioifnefs,  to  work  all 
iincleannejs  with  greedinefs.  This  was  the  general 
charafter  of  the  heatiien  world.  They  had  cor- 
rupted their  notions  of  God  and  religion,  their  un- 
derftandings  were  darkened,  hearts  hardened,  and 
confcience  utterly  laid  wade.  So  that  their  lives 
were  ftained  with  the  worft  abominations.  In  a 
word,  it  is  in  them  that  defcription  we  have,  Rovi. 
iii.  11,  12.  is  mofl:  literally  fulfilled  arid  anfwered, 
there  is  none  that  underjlandeth,  there  is  none  that 
Jeeketh  after  God  ;  they  are  all  gone  out  of  the  way, 
they  are  altogether  become  unprofitahle  :  there  is  none 
that  does  good  ;  no  not  one  :  and  again,  ver.  6.  def- 
trutlion  and  mifery  are  in  their  ways. 

Now  from  hence,  I  think,  I  may  conclude,  the 
propofition  I  am  upon  (tands  good,  viz.  That  a 
fpecial  revelation  from  heaven,  was  become  neccfla- 
ry.  You  have  feen  the  infufficiency  of  natural 
light;  have  heard  fome  of  the  blunders  and  errors  of 
thofe  that  cultivated  it,  the  defetls  in  principle,  and 
univerfal  depravation  of  worfliip  and  manners  that 
overfpread  the  heathen  world  :  the  confequence 
from  which  is  exceeding  clear,  that  there  needed 
help  and  light  from  heaven  to  retrieve  matters,  and 
■to  reflore  the  knowledge  and  worfiiip  of  the  true 
God. 

But  here  it  may  be  objefted,  th.at  there  were  ex- 


DISCOURSE     I.  33 

Gcllent  men  among  the   philofophers,  who  taught 
divine  and  noble  dotirines,  fufficient  to  reform  the 
world,  and  heal  the  diltempers  of  it,  had  they  been 
attended  to.     Chriltian  divines  often  borrow  from 
them,  embcUifli  their  difcourfes  with  their  fayings, 
quoting   their  writinirs    with    great   applaufe.      In 
anfwer  to  this,  I   grant  there  were.     Socrates,  for 
indance,  fecms  to  be  prelerved,  like  Noah  in  the 
old  world,  in  the  midfl;  of  a  deluge  of  immorality. 
Some  fuch  there  were,  but  few,  here  and  there  one 
in  an  age,  that  overcame  vulgar  prejudices,   and 
gave  themlclves  up  to  the  condu6l  of  nature's  light, 
without  futfering  themlelves    to    be    biafled  with 
their  paflions.     A  Socrates  in  one  age,  a  Tally  in 
anoiher,  a  Seneca  or  an  Antonine  in  another.     But 
as  thefe  were  over-numbered  by  libertine  philofo- 
phers and  poets,  who  fpread  the  poifon  among  the 
people  ;  fo  the  notions,  principles,  and  religion  of 
the  country  was  againft  them.     Socrates  loft  his  life 
far  ftanding  up   for  that  fundamental  point  of  all 
religion,  the  unity  of  the  godhead,     Befides,  even 
thefe  few  grcas  men   labored   under  the  defefts,    I 
before-mentioned.     They  could  not  attain  to  any 
true  Icheme  of  divinity.     They  were  at  an  uncer- 
tainty, as  to  fome  of  the  more  important  articles  of 
faith,  the  immortality  of  the  foul,  a  future  ftate  of 
rewards   and  punifhments,   ^c.     And  even   their 
morality  was  far  from  being  complete.     They  have 
not  fo  much  as  a  name  for  the  great  chriftian  grace 
of  humility  :  what  we  call  fo,  paffed  with  them  for 
abjectnefs,  lownefs  and  littlenefs  of  mind.     And 
their  pureft  morals  had  a  dangerous  mixture  :   feif- 
lufhcience,  pride,  and  revenge,  were  not  only  allow- 
ed,.  but  accounted,   a  fort  of  virtue  with   them. 
There  were  great  blemiflies  in  the  lives  of   their 
beft  men.     Socrates  had   his    N(rvi  :  he    did   not 
wholly  ahftain  from  idolatry,  nor  from  a  regard  Lo 
the  heathen  oracles. 


34  D  I  S  C  O  U  R  S  E     I. 

I  will  only  add,  that  how  great  and  excellent  fo- 
ever  thefe  men  were,  and  how  excellent  I'oever 
their  writings  ;  they  wanted  authority,  they  were 
too  few  to  be  much  heard,  too  weak  to  ftem  the 
tide.  This  they  themfelves  faw,  and  Come  of  them 
are  faid  to  have  declared  their  apprehenfions,  that 
without  a  divine  and  fupernatural  aififtance,  no 
confiderable  reformation  was  ever  like  to  be 
Wrought  in  the  world  ;  that  their  rcafonings  and 
philofophy  would  not  do,  unlefs  God  appeared 
from  heaven,  and  in  a  divine  manner  influenced 
the  hearts  of  men.  The  general  prevailing  noti- 
ons were  exceeding  corrupt :  idolatry  was  eltab- 
lifhed  ;  the  public  rites  of  their  religious  worfhip 
were  fcandalous  and  lewd  ;  and  they  found  by  ex- 
perience, that  their  philofophy  was  too  feeble  to 
fubdue  fmful  paffions  and  headftrong  lulls,  to  per- 
fuadc  men  to  renounce  their  falle  gods,  and  falfe 
worfliip,  and  purfue  the  maxims  of  reaibn  and  vir- 
tue. This  they  themfelves  were  convinced  of, 
(fome  few  among  them  I  mean)  wherein  they  own- 
ed a  great  truth  that  ought  always  to  be  in  reputa- 
tion with  chriftians,  viz,  that  fupernatural  help,  or 
what  we  call  grace,  is  neceflary  to  change  the  hearts 
and  reform  the  maimers  of  men. 

It  may  further  be  objefted,  that  many  of  thole 
that  receive  and  profefs  the  chriftian  religion,  are 
as  bad  as  the  poor  Pagans  :  that  as  the  Jews  of 
old  were  exceeding  vicious,  notwithftanding  they 
enjoyed  a  revelation  from  heaven,  lb  there  are 
multitudes  even  among  chriftians  themfelves,  as 
fcandalous  in  their  practice,  as  the  heathens  were. 
I  mud  confefs  this  is  an  objedion  that  may  be 
urged  too  plaufibly,  and  give  occafion  to  take  up 
the  apoltle's  complaint  in  his  days.  The  name  of  God 
IS  hlafphtmed  among  the  GnitikSy  throvgh  you,  ai  it  is 
turitten.  But  notwithftanding,  there  is  no  force  in 
the  argument,  if  it  be  offered  to  prove,  that  a  di- 


1 


D  I  s  c  o  i:  R  S  E    I. 


35 


vine  revelation  is  not  nGccfTa)-)-',  or  tluit  it  is  of  no 
ul'c  ;  that  the  world  needs  it  not,  or  has  been  no 
better  for  it.  For  as  to  the  Jews,  it  is  utterly  falfc, 
that  they  were  generally  as  bad  as  their  heathen 
neighbors.  It  is  granted  they  often  apoflatized, 
and  were  feverely  puniflicd  on  that  account.  Yet 
i  think  it  highly  probable,  that  they  knew  more  of 
God,  and  prattieed  more  of  religion,  than  all  the 
world  bcfides.  Even  when  things  were  worll  with 
them,  they  had  many  eminent  and  great  men,  a- 
mon-j;  liic  lower  fort,  that  prel'erved  their  veneration 
for  God  and  religion.  Bur,  as  the  objection  more 
peculiarly  concerns  chriltians,  leveral  things  might 
be  faid  to  it  :  as,  that  there  are  great  numbers  that 
ulurp  the  name  of  chrillians,  and  live  in  the  chrif- 
tian  church,  who  yet  really  are  no  chriftians,  can 
fcarce  be  faid  to  receive  the  Bible,  If  they  have 
a  Bible  in  their  houfe  they  feldom  look  into  it,  and 
make  no  other  ufe  of  it,  than  to  cavil  at  a  few  paf- 
fages  that  fatl  in  their  way.  And  no  wonder,  that 
fuel)  are  not  reformed  and  bettered  by  divine  re- 
velation, when  they  have  (o  little  regard  to  it.  But 
then,  as  the  chriftian  church  juftly  difowns  them,  at 
leaO:  the  head  of  it  doth,  and  will  do  fo  at  laft,  their 
behaviour  ought  not  to  be  turned  to  the  reproach  of 
the  chriftian  profeffion.  He  is  net  a  Jew  that  is  one 
outwardly  :  every  man  that  was  baptifed,  by  the  care 
and  procurement  of  his  parents,  is  not  therefore  a 
chriftian,  he  might  as  well  be  called  a  Mahometan, 
a  Pagan,  did  he  not  live  in  a  chriftian  country.  I 
anfwer  further,  that  where  the  chriftian  revelation  is 
received  to  purpofe,  it  has  glorious  effeds ;  enlight- 
ening, transforming,  and  making  a  beautiful  change, 
in  the  ftate  of  things,  which  was  feen  eminently  in 
the  fir  ft  ages  of  chriftianity.  The  reformation  the 
gofpel  wrought  in  the  lives  of  its  profeflbrs  was  fo 
i:emarkable,   that    their    heathen  neighbors   ftood 

F 


36  D  I  S  C  O  U  R  S  E     I. 

amazed  at  it.  Once  more,  confider  the  chriftian 
church  under  all  its  diladvantages  from  the  infir- 
mities of  good  men,  and  the  fcandals  given  by  hy- 
pocrites, and  there  is  no  comparilbn  between  that 
and  the  Pagan  world.  Not,  but  there  are  fome 
called  chriftians,  as  vile  and  every  way  as  bad,  as 
any  of  the  heathens  were,  but  the  main  body  of 
chriftians  are  another  fort  of  perfons,  they  have 
not  only  better  principles  but  they  prafctife  better  ; 
the  bad  among  them  are  not  fo  bad,  do  not  run  to 
the  fime  excels  of  riot,  and  the  good  among  them 
are  far  better. 

So  that,  I  think,  I  may  flill  adhere  to  the  propo- 
fition  I  laid  down,  that  the  ftate  of  mankind  requir- 
ed a  (upernatural  revelation  ;  that  this  was  necelfa- 
ry  to  relieve  them  amidil  their  prevailing  darknefs 
and  depravity.  Nor  can  it  be  faid,  thatit  hath  not 
this  tendency,  or  where  it  is  truly  received,  has  not 
this  effcft,  in  fomemeafure.  I  go  on  now  to  ano- 
ther propofition,  which  I  fliall  infill  upon  but 
briefly. 

6.  That  it  is  feafonable  to  expeQ  God  fhould 
give  fuch  a  revelation.  How  much  this  was  want- 
ed you  have  heard  ;  and  that  we  might  expect  it 
may  be  proved.  I  fhall  only  offer  two  things  for 
this  purpofe. 

1.  It  may  be  argued,  with  fome  probabilitv,  from 
the  attributes  of  God.  His  mercy  is  fuch  as  would 
incline  him  to  pity  his  creatures  in  their  deplora- 
ble circumdances,  groaping  after  him  in  tlie  dark, 
and  led  captive  by  the  devil.  His  wifdom  alfo 
encourages  the  cxpe8.ation.  By  the  fall,  man 
was  fo  difabkd,  and  by  a  courfe  of  fin,  the  work! 
was  become  fo  detjenerate,  a  mere  maCs  of  dark- 
nefs  and  corruption  ;  that  had  not  God  interpofed, 
I  cannot  fee  but  this  part  of  the  creation  mull  have 
been  loll  to  all  the  purpoles  of  religion  :  all  inter- 
rouYic  bciv;cen  God  and  man  muft  have  been   cut 


D  I  S  C  O  U  R  S  E     I.  37 

off,  at  leafl,   in  a  great  meafure  ;   God  mufl:   liave 

abandoned  man,  and  man  muft  have  lived  without 

God  in  the  world.      Now  God's  gracious  purpoCe 

of  redemption  being  fuppoled,  it  I'eems  rcafonablc 

to   expert  there  fliould   be  a  revelation  from   him, 

cnablincr  man   to  anfwer   the  ends  of  his   creation, 

to    teach  him  his  duty,  ht  him  to  fill  his    place    a-      ^ttt 

mongthe  creatures,  and  prepare  him  to  receive  the    ^Bf 

bledings  intended  through   a  redeemer.     And   ac-    HP 

cordingly, 

2.  Some  of  the  wifeft  and  greateft  men  among 
the  heathens  had  fuch  an  expettation.  Thus  Socra- 
tes is  brought  in  by  Plato^  expreffing  his  I'enle  that 
they  wanted  a  divine  revelation  ;  and  therefore, 
having  taken  notice  of  the  Jincertainty  they  were 
at,  as  to  fome  things,  after  their  utmoll  inquiries, 
he  tells  his  difciples,  that  he  thought  it  beft  to  wait 
patiently  till  fuch  a  time,  as  they  Ihould  learn  cer- 
tainly, how  they  ought  to  behave  themfelves  to- 
wards God  and  towards  man  ;  and  then,  after 
Ibme  difcourfe  upon  the  lubjetl;,  he  intimates  his 
apprehenfion,  that  a  divine  peribn  will  appear  and 
take  the  mid  from  before  their  eyes.  This  is  men- 
tioned by  fome,*  and  I  think  juftly,  as  a  moH  won- 
derful paflage,  and  what  looks  like  a  hint,  to  that 
celebrated  pliilofopher,  of  the  gofpel  revelation. 
All  tne  ufe  I  make  of  it  is  this,  that  as  the  world 
exceedingly  needed  a  revelation  ;  lb  it  is  evident 
hence,  that  one  of  their  greateft  men,  the  greateft 
and  wifelh  among  them,  had  a  conviction  that  they 
needed  it.  He  faw  they  were  plunged  in  difficul- 
ties, and  could  not  find  the  way  to  extricate  them- 
felves, could  not  attain  to  a  clearnefs  and  certainty 
in  things  ;  and  therefore,  as  he  found  the  ncccfTity 
of  it,  io  he  had  a  prcfage  in  his  own  mind,  I  do  not 
know  but  it  might  be  from  heaven,  that  God  would 

•   Chvk  of  natural  and  revealed  religion, /.  203. 


gS  P  I  SCO  U  R  S  E     I. 

one  time  or  othcrj  in  an  extraordinary  manner  rtv 
lieve  Uiem. 

Thus  I  have  advanced  pretty  far  towards  die 
main  point  deligned,  and  (hall  only  lubjoin  here 
one  proportion  more. 

7.  Suppoiing  it  reafonable  to  expeft  a  revelation 
from  God,  and  that  there  is  fuch  a  thing  in  the 
world,  I  thijik  it  certain  our  Bible  muil  be  that  re- 
velation. Two  coniiderations  will  fupport  this 
propolition,  viz. 

1.  That  there  is  no  other  book  that  pretends  to 
be  a  revelation  from  God,  that  can  have  an  equal 
claim  to  be  fo,  or  that  fo  well  delerves  to  be  re- 
ceived as  fuch.  As  to  the  books  of  nature,  or  na- 
tural law,  I  have  already  faid  the  Bible  doth  not 
exclude  that.  The  Scriptures  contain  nothing  con- 
trary to  natural  religion,  but  compri(e  it,  explain, 
and  improve  it  ;  they  take  in  all  that  is  valuable 
and  truly  deduced  from  the  principles  of  realon, 
among  the  philofoj^hers.  So  that  thsre  needs  be 
no  oppolition  between  the  one  and  the  other.  If 
phjloiophy  be  fet  up  as  a  competitor  with  the  Bible, 
vou  have  heard  how  very  defective  it  is.,  and  enoufTh 
I  think  has  been  faid  to  difgrace  its  pretences. 

As  to  the  books  of  Moles,  they  are  a  part  of 
Scripture  revelation.  There  remains  therefore, 
but  one  book  more  of  any  account  in  the  world, 
that  can  be  called  a  competitor,  and  that  is  the  Al~ 
coraiiy  the  Bible  or  pretended  revelation  of  Maho- 
met and  his  followers.  And  if  the  queliion  be, 
whether  that,  or  the  chriltian  Bible,  be  truly  a  re- 
velation from  heaven?  we  need  but  compare  them 
together,  and  it  will  be  eafy  to  make  a  judgment. 
Concerning  the  Alcoran,  let  me  remark  a  few  things 
without  enlargement  :  as  that  what  is  valuable  in 
it,  is  generally  taken  from  our  Bible  ;and  then  it 
is,  for  the  greatell  parr  of  it,  fuch  a  jargon,  a  mix- 
ture of  incoherent  nonfcnfc  as  renders  it  un^^orthv 


D  I  S  C  O  U  R  S  E     I.  C3i9 

of  a  ^vjI'c  man,  much  more  of  the  infiniLcly  wife 
God.  Befldes,  there  are  a  great  many  direll  cottw 
tradifiions  in  it,  one  revelation  inconfiftent  with 
another,  hiws  given,  and  thtn  revoked,  jull  as  occa- 
fion  required  ;  which  fhow,  it  could  not  be  by  di- 
vine infpiration.  Furtlier,  it  propofes  an  heaven 
of  fcnfual  delights,  which  it  neither  becomes  man 
to  expctt,  nor  God  to  promife.  And  in  fhort,  all 
Its  liiccefs  and  progrefs  in  the  world,  i,>;  owing  to 
the  fword  and  outward  violance  ;  which  certainly 
are  chandlers  that  fufnciently  dilparage  it.  It 
fcillov.'s  therefore,  cither  that  the  13ible  is  a  revela- 
tion from  God,  or  there  is  no  fuch  thing  in  tt^.e 
world.     To  which  let  me  add, 

2.  That  the  Bible  is  a  revelation,  every  way 
wcrtliy  of  God  ;  fuch  as  we  might  exped,  luppol- 
ing  God  fliould  afford  mankind  fo  great  a  favor  as 
a  fupcrnatilral  revelation.  My  time  is  gone,  and 
1  have,  it  may  be,  ftaid  long  enough  on  thefc 
things  ;  or  1  might  let  you  fee  ike  fevcral  general 
charaders  of  this  revelation,  which  would  make  it 
at  lealt  })robable  that  it  is  from  God.  Let  me  only 
jull  mention  fuch  as  thefe. 

It  comprehends,  as  I  faid  before,  all  that  is  ex- 
cellent in  the  books  of  the  moral  philoiophers. 
They  have  indeed  their  enlargements,  their  fine 
fayings,  and  ornaments,  which  are  not  to  be  found 
in  the  fame  form  in  the  Bible.  But  there  is  no 
moral  law  or  duty,  no  neccflary  rule  of  life  and 
practice,  in  any  of  them,  but  the  Bible  takes  it  in. 
Not  to  fay,  that  as  it  delivers  all  with  greater  au- 
thority, fo  it  enforces  all  with  higher  nuAives  and. 
arguments. 

It  corrects  the  miflakes  of  the  philofophers,  blots 
out  their  errata.  It  delivers  the  precepts  of  uni- 
verial  benevolence  and  love,  without  reitraining 
that  affcdion  as  they  did  to  friends  only.  It  re- 
commer.ds  ju/lice  and  charity,  without  admiuing 


40  D  I  S  C  O  U  R.S  E     I. 

revenge.  In  a  word,  it  contains  the  law  of  right 
reafon  in  a  more  correQ;  edition  than  is  to  be  found 
elfewhere. 

Again,  it  fupplies  the  defefts  of  natural  religion, 
and  particularly,  as  it  is  delivered  to  us  in  the 
books  of  the  profefTed  ftudents  thereof,  the  philo- 
fophers.  And  here,  as  a  conclufion  to  this  difcourfe, 
I  fhall  juft  mention  fome  points  of  no  fmall  confe- 
quence,  wherein  the  philofophers  of  the  heathen 
world  were  at  a  lofs,  and  in  which  our  Bible  gives 
us  abundant  fatisfaftion. 

It  makes  known  the  great  obje£l  of  all  religious 
worfhip  ;  aflures  us  there  is  a  God,  and  that  there 
is  but  one  God. 

It  gives  us  juft  notions  of  this  God,  fets  him  forth 
in  the  feveral  perfe6lions  of  his  nature  ;  as  a  fpirit 
of  infinite  power,  wifdom,  goodnefs,  every  where 
prefent,  unchangeable,  and  eternal.  Now  as  fome 
of  the  heathens  were  grofsly  ignorant  of  both  thefe 
points,  lb  others  knew  them  but  very  imperfetlly  ; 
and  yet  all  acceptable  worfliip,  all  triie  religion, 
depends  on  them. 

The  Bible  gives  us  a  clear,  fatisfying  difcovery 
of  the  origin  of  the  world,  and  of  all  things  in  it. 
The  firft  verfe  of  the  Bible  tells  us  more  than  we 
can  learn  from  all  the  writings  of  Plato  and  Anllo- 
tle,  and  the  other  wife  men  ol  old:  In  the  begin- 
ning God  created  the  Heavens  and  the  Earth. 

Itaflerts  the  doctrine  of  divine  providence  in  the 
full  extent  of  it,  and  lets  us  know  that  the  fame 
pov/er  and  wifdom  that  made  the  world,  condantly 
upholds  and  governs  it  ;  watching  over  all  crea- 
tures, and  iuperintending  their  affairs. 

It  informs  us  of  the  rile  of  evil  in  the  world, 
which  was  the  great  problem  of  heathen  divinity, 
that  about  which  they  could  never  come  to  any  cer- 
tainty ;  acquainting  us,  that  the  firlt  man  finning 
againft  God,    corrupted  tlie   human    nature,   and 


D  I  S  C  O  U  R  S  E     I.  41 

hence  the  fountain  beinfr  defiled,  the  ftreams  that 
iliuefrom  it  are  defiled  alio. 

It  reveals  the  great  defign  of  God,  and  the  fcheme 
for  the  reftorution  and  recovery  of  guilty,  lolt  man. 
It  fets  forth  a  faviour,  and  proclaims  reconciliation 
in  his  blood:  a  point  of  the  higheft  ufe  and  com- 
fort to  mankind  ;  and  yet  not  one  word  of  it  in 
nature,  or  in  the  books  of  the  philofophers. 

It  provides  fupcrnatural  help  for  us  in  the  dif- 
charge  of  all  our  duties.  This  it  doth  by  the  pro- 
mile  of  the  holy  fpirit.  The  heathens,  as  I  have 
hinted,  were  convinced  of  their  wants  and  necef- 
fity  here,  but  knew  nothing  of  a  remedy. 

It  calls  men  up  to  a  divine,  fpiritual  intercourfe 
and  converfe  with  God,  as  the  life  and  comfort  of 
their  minds.  Indeed  here  lies  the  true  fecret  of 
religion  ;  for  which  all  moral  duties  and  afts  of 
worlhip  fit  us,  and  thereby  prepare  us  for  heaven. 
And  how  little  the  heathens  knew  of  this  by  the 
light  of  nature,  I  need  not  fay. 

The  Bible  is  full  of  glorious  promifes  fuited  to 
a  chriftian  in  all  the  varieties  of  his  cafe.  And  I 
add  to  all  the  reft,  it  gives  liim  alTuranceof  a  future 
flate  of  immortality  and  bleffednefs. 

Now  as  thefe  are  points  of  the  utmoft  import- 
ance to  us,  and  of  the  higheft  confolation  ;  points 
in  which  natural  religion,  and  the  writings  of  the 
philofophers,  leave  us  in  the  dark,  and  at  a  lofs ; 
but  wherein  our  Bible  gives  us  full  certainty;  they 
fliould,  methinks,  ferve  to  recommend  it  to  us  as 
molt  likely  to  be  a  revelation  from  God.  I  do  not 
lay,  they  abfolutely  prove  it  to  be  fo  ;  but  they 
may  prepare  us  for  the  belief  of  this  truth,  which  is 
all  I  intend  by  them,  making  it  manifeft,  that  it  is 
fuch  a  revelation  as  we  wanted,  and  had  reafon  to 
cxped. 


DISCOURSE     11. 

TilL     TRUTH     AND     CREDIBILITY     OF     THE 
ScR  IPTURE. 


Tim.    iii.    16. 


All  Scripture  is  given  hy  infpirction  of  God,  and  is 
profitable  for  doHrniey  for  reproofs  for  corrcHioiiy 
for  inflrutlion  in  rigktcoiifnefs. 


T 


T  TAVIXG  prepared  my  way  to  what  I  defign 
.iX  from  this  f'ubjcft,  fhewn  you  how  much  we 
need  a  revelation  from  heaven,  what  reafon  there 
is  to  expc'cl  one,  and  that  if  there  be  fuch  a  thiiigii;i^ 
the  world  our  Bible  mull  be  it  :  I  now  proceed 
direclly  to  prove  that  it  a61.uallv  contains  fuch  a 
divine  revelation.  And  th?t  1  may  do  this  the 
more  effcttually  and  difiinftly,  I  fhall  confider 
three  things  of  very  great  importance  in  the  pre- 
fent  argument,  and  all  tending  to  eftablifli  the  au- 
thority and  divinity  of  the  Scriptures. 

I.  I  Ihall  prove  that  the  Bible  is  true,  or  that  the 
fa 61:s  there  related  are  fo. 

II.  That  itis  infpired.     And, 

III.  That  our  Bible,  or  the  books  of  the  Old 
and  Neio-Tcftamenty  are  the  books  that  v/ere  origi- 
nally inl'pired. 

I.  I  fhall  prove  that  the  Bible  is  true,  or  that  the 
fatls  therein  related  are  true,  and  truly  related. 
And  here  let  me  propofe  the  following  arguments. 
I.  That  our  Bible  is  of  equal  credit  with  any  other 

G 


44  D  I  S  C  O  U  1^  S  E     II. 

ancient'hiftory  ;  and  confequemly,  if  it  be  not  true, 
\ve  have  no  fufficieiu  reafon  to  receive  and  believe 
any  ancient  book  in  the  world.  2.  That  our  Bi- 
ble has  greater  mar4;s  of  credibility  than  any  other 
ancient  book.  And,  3.  That  the  circumftanccs  of 
it  coi  fidcred,  it  is  morally  impoilible  it  fhoiild  not 
b  :•  true. 

^1.    That  our  Bible  is  of  equal  credit  with  any 
other  ancient  book  ;    I  do  not  fay,  ii  has  iiot  a  fu- 
]  ei  ior  credit.      I  "fliall  endeavor  to  prove    by  and 
by  that  it'h.as.      But  it' is  enough    for  my   pr^  Tent 
purpoie  to   claim  an  equal  credit  in  behalf  of  the 
Bible.     And  what  1  aiitrt,  is,  that  nothing  can  be 
laid  for  any  ancient  book,  any  hiltory  wrote  before 
our  fiiiie,  (whether  more  or  lefs  ancient  is  not  ma- 
teria!^ but  the  lame  may  be  faid  for  the  Bib.e  ;   nor 
any  ti.ing  t)bjccicd  againll  t!>e  Bible,  as  to  the  truth 
oIh,  liutihc  fune  may  be  urged  as  llrongly  againft 
that  aricicnt  hiilory,  whatever  it  is.    So  that  if  there 
be  iuiiicient  re.n'on  to  receive  and  believe  any  an- 
cient hiitnr)-  ;   i\)v   ii.flaiice,    Thucydid'C^^   Plutarch, 
Livyyi>r  Tacitds  :   to  believe  that  thefe  books  were 
wrote  by   the  perfons  whole  names  they  bear,  and 
to  v.ho'.n  they  src  afcribed,  and  to  believe  the  fafts 
they  relate  J   there  is  as  good  reafon  to  receive  tlie 
Bible,  to  believe  the  feveral  books  of  it  were  wrote 
by  fuch  and  -fuch  perfons  who  paf^  for  the   writers 
of  them,  ap,d  to  believe  the  account  of  thino;s  thev 
give,^to  be  genuine  and  tiue.     7'his  I  dare  under- 
take to  })ro\e  ;   and  etmlequently,  thiit  no  man  can 
reject  the  Bible  under  jretence  that  it  wants  evi- 
dence ;   but  he  mult  at   the    lame    lime   rejecl    all 
orJicr  ancient  Books,  and  turn  a  peril ct  Sccpac'eiwd 
11. .believer  with  refpetl  to  all  hiltory. 

That  this  may  appear,  let  us  examine  upon  what 

iience,  what  principles  and  motive^;,  we  receive 

liid  believe  any  aticicnt  books  or  hillories.      And 

Tou  will  allow  me  to  fugpefl  here  fomcthing  in  tl;e 


D  I  S  C  O  U  R  S  E     ir.  45 

negative,  to  hint,  wluit  is  not  iicccllaiy  iit  tLc  evi- 
dence, and  wiiat  cannot  be  thuught  an  objection 
agiiinrt;  them  :  as 

1.  It  is  not  neceffary  that  we  ourfelvcs  faw  tlic 
tilings  done  which  we  are  to  believe.  In  this  cafe, 
there  would  be  no  proper  believing  ;  for  faiih  or 
believing,  is,  an  alfeut  upon  tlic  telHmony  ;  and 
\\\\\i  a  man  fcQ^,  he  dues  not  receive  upon  the 
lellimony  of  anotlier,  hut  he  knows  it  by  means  of 
his  own  fcnfcs.  Nor  or.iM  we  bi^iieve  any  thing 
that  was  tranfaded  before  our  (>Wii  time,  or  at  which 
we  were  not  prefent. 

Nor  is  itncceH'ary  that  we  fhould  fee  the  hifto- 
pian  write  his  book,  and  put  \u>.  own  naiTie  to  it. 
For  if  this  was  requifite,  there  are  few  or  no  hiilo- 
ries  in  the  world,  not  to  lay  of  ancient  times,  but 
even  of  our  own,  that  we  could  be  capable  of  be- 
lieving. 

I  the  rather  mention  tliis  to  ftrike  at  an  obje8:ion, 
that  I  am  afraid  is  lurking  in  the  minds  i>f  nkiny, 
and  is  at  the  bottom  of  their  infidelity,  though  they 
may  not  fpeakout.  They  never  {■<x\^  ALfcs,  Chn/l^ 
nor  the  apoille  Faul;k)v  inflance,  how  do  they  knuw 
tliere  were  fuch  perfon>s  ^  and  that  they  did  or 
wrote  fuch  things  ?  but  I  aflc,  did  you  ever  fee  A- 
lexander^  Julius  Co'fary  Pompcy,ox  Henry  VIII  of 
En^linl  ?  and  yet  do  you  not  believe  that  there 
were  fuch  pcrfons  ?  he  that  doth  not  believe  there 
were  fuch  perfons  becaule  he  never  faw  them,  has 
fo  far  laid  afide  the  nature  of  man,  that  he  is  not 
capable  of  being  dealt  with  in  a  reafonable  way. 
Tui  if  he  doth  believe,  though  he  never  faw  them, 
;hen  the  not  feeing  Mofes  and  Chnjl  can  be  no  rea- 
ion  againil;  the  believing  the  Scripture  account  of 
tiiCMi.^hat  tlicre  were  fuch  pcrlons,  and  did  flich 
tilings. 

2..    Nor  fliou'd  it  be  any  objection  againfl  believ- 
iig  an  ancient  iiiitory,  that  there  have  been,  and 


46  DISCOURSE     IL 

are  fome  falfe  hiilories  in  the  world.  There  arc 
cheats  and  iinpoftors  -we  know  ;  but  it  doth  not 
thence  follow,  that  there  are  no  honcft  men. 
There  is  a  great  deal  of  trick  and  j'>^-ggle,  a  great 
deal  of  falfliood  and  knavery  in  the  world  ;  but  I 
hope  notwithrtanding,  that  there  is  fome  fincerity 
and  truth  ;  othcrwile,  all  mutual  confidence  and 
trufh  would  be  deliroyed,  th.ere  would  be  no  con- 
verfing  together,  fociety  mult  difband  and  break 
up  and  mankind  either  live  feparate,  or  put  thcm- 
felves  into  a  Itate  of  war  ;  look  upon  every  body  as 
an  enemy,  and  arm  for  felf-defencc. 

In  Ihort,  as  bad  as  the  world  is,  there  always 
have  been,  and  will  be  fome  upright,  honell:  m.cn. 
While  God  continues  the  human  race  and  his  oo- 

o 

vernment  over  mankind,  he  will  preferve  fo-me  de- 
gree of  juuicc,  fidelity,  and  truth  fo  neceffary  to 
the  being  and  order  of  fociety.  The  pretence 
therefore,  that  there  have  been  falfe  hiltori.es,  only 
bids  us  be  cautious  what  hidories  we  receive,  but 
not  that  we  receive  none,  according  tb  the  apoRle's 
admonition  in  another  cafe,  Beloved,  believe  net  eve-^ 
ry  fpirit,  but  try  tlie  JpiriLs  zvhelher  they  are  cf  God  ; 
lecaiife  manyjalfe  -prophets  are  gone  out  into  the  tuoi-ld. 
There  are  many  falie  hiilories  and  falfe  nien  :  we 
fhould  therefore  try  them  before  we  believe  them. 
But  as  this  does  not  prove  there  are  no  true  hiilo- 
ries, and  no  honeit  men  on  whom  we  may  with 
fafety  depend  ;  fo  it  is  no  argument  againil  giving 
credit  to  fuch.      Nor. 

3.  Is  it  neceffary  in  order  to  believe  an  ancieiit 
hiitory  or  ancient  book  to  be  true,  that  itfhoukl  be 
impolTible  for  it  to  be  falib.  To  expeft  this  is  the 
moil  unreafonable  thing  in  the  world.  We  do  not 
go  upon  inch  evidence  in  other  matters,  but  be- 
lieve and  truft  without  inch  high  fecuritv^.  AH 
trade  and  commerce  proceeds  \ipon  probabilities, 
iind  what  we  call  moral  certainty.     The  mcrch.ant 


D  I  S  C  O  U  R  S  E     II.  47 

btiicvcs  there  arc  fucli  and  fiich  places  in  the  Eafl: 
ami  VVcll-Indics.  It  h  not  impofTiblc  but  he  may 
be  miflakf^n.  But  the  concurring  tellimony  of  io 
many  perfons,  give.>  ("o  ftrong  a  moral  evidence,  that 
he  cannot  realonably  qucllion  it.  Men  depend 
on  their  fervnnts,  on  ilicir  iulelity  andhonefty,  and 
often  they  ihcmleives,  and  all  they  have  in  the 
v.'orid,  are  in  their  power.  They  put  their  lives  in 
the  hands  of  their  pliyfician,  and  even  of  tiieir  bar- 
ber. There  is  no  impoHibility  in  it  but  they  may 
be  undone  in  all  thefe  dependencies  ;  and  yet  that 
is  no  nrgument  agi\inll  luch  trufls,  or  for  btmg  un- 
caiy  therein.  It  ispofTible  any  morlel  of  meat  you 
lake  may  puifon  you  :  but  v/c  do  not  ahftain  from 
eating  for  ail  that  ;  it  is  enough  that  there  is  a  great 
deal  of  wh.olefome  food,  and  we  have  no  reafon  to 
fufpcct  wh.at  we  take,  thoug'.i  it  is  poflible  it  may  be 
|;ernici()us.  In  a  word,  as  it  is  the  part  of  a  ];ru- 
deiit  man  not  to  believe  a  thing  purely  bccaurc  it 
is  pofublc  to  be  true,  fo  it  is  cqudly  his  part  not  to 
reject  any  thing  hccaufe  it  ispollible  it  may  be  ("alle. 
We  are  to  conlider  the  probabilities  of  things,  tiic 
evidences  they  have,  what  evidences  arc  to  be  ex- 
petled,  wh.at  they  arc  capable  of,  and  fhould  be 
thought  fufficicnt  :  For  as  it  is  folly  and  rafnneis 
to  believe' withiout  proper  and  fufiicient  evidence, 
fo  it  is  unreafonabic  not  to  believe  with  it,  or 
M'hen  v;e  have  it.  It  is  poflible  this  or  that  book 
or  hiftory  may  be  falfe,  that  any  book  or  hiilory 
may  be  [o  ;  but  then  I  fay,  if  we  Vv^ill  exercifc  no 
faith,  no  trufl,  no  dependence  but  where  it  is  ab- 
folutely  impoffible  we  fhould  be  miflakcn  ;  we 
nuill  believe  nothing,  trufl:  no  body,  wc  mud  con- 
verfe  with  mankind  no  more  ;  but  withdraw  from 
tiie  world,  or  at  lealt  live  in  continual  jcaiouly  and 
foar. 

I  would  not  have  this  thought  impcrlincnt  or  a 
digrcfiion.      I  apprehend  it  to  be  full  to  my  pur- 


48 


DISCOURSE     II. 


pofe  :  nor  would  it  appear  any  great  difficulty  to 
prove  that  molt  of  the  cbjctiioiis  of  our  deilts  and 
cavillers  at  Scripture  turn  np':>n  this.  1  do  not  fay 
they  make  this  a  format  ohjc  ction  ;  but  I  am  per- 
fuaded,  if  they  would  examine  their  own  minds,  and 
inquire  what  it  is  that  flicks  with  them,  it  would  be 
found  this  is  all  that  remains  to  keep  their  infideli- 
ty in  countenance.  Tu,  ■  may  have  learned  to 
flourifh  a  little  upon  other  toptcs  of  raillery  ;  but 
pulh  them  home  and  this  wiU  be  thtir  laft  reiort. 
They  cannot  proiend  to  prove  the  Bible  is  falle,  or 
that  they  can  dcmoiatrate  it  to  be  lb,  aor  pretend 
that  they  have  lefs  evidence  of  it,  than  of  other 
books  which  yet  they  believe.  But  thcir-'ev..fion 
is  this,  thefe  things  were  done  a  great  winle  ago,  we 
neither  law  nor  knew  any  thing  of  them  ;  they  may 
be  fo,  but  they  may  be  inherwile  ;  and  we  ought  to 
have  good  proof  before  we  give  our  faith  to  v;e 
know  not  what.  1  fear  this  is  the  cafe  of  a  great 
many  among  u<;,  that  cal!  in  quellion,  the  bible. 
But  how  unreafonable  their  cavil  is,  appears  from 
what  has  been  fiid.  The  quellion  concerning  the 
Bible,  or  anv  other  b)ok,  is  not,  whether  it  hs  pof- 
fibie  it  may  be  falfe  ,  but  whether  we  have  iufi  c;-- 
entreafon  to  believe  it  is  true.  If  io,  certainly  our 
unbelievers  mult  be  higiiiy  faulty,  who  fo  boldly 
rejett  it;  efpecially  confidering  the  weight  aiid 
confcquence  of  the  things  it  propofes.  And  they 
are  the  more  inexcuiabic  here  becaufe  th^e  do  it 
upon  a  pretence  that  will  dcflroy  the  credit  of  all 
hillory  in  the  world,  turn  mankind  irto  SccpLc, 
make  tliCm  diflruft  one  another,  and  ddlrult  tiicin- 
lelves  too  in  every  thing.  • 

But  to  go  back  to  my  point,  my  argument  is,  that 
we  have  equal  evidciice  that  the  Bible  is  true,  <,>> 
that  there  is  any  true  hiflory  in  tlie  world;  or  that 
any  other  ancient  book  or  hiflorv  is  triio.  Aiul 
that  this  may  appear,   I  told  you  wc   muil  incaiirc 


DISCOURSE    ir. 


49 


iinon  wliai  evidence  we  receive  an  ancient  hi flory, 
wiiat  evidence  is  liifficicnt  to  make  it  pafs,  and  ac- 
tu;illv  doth  make  it  pais  current,  as  a  true  and 
goud  iidlory. 

And  I  reckon  the  credit  of  ancient  books  de- 
pends uj3on  {"uch  tilings  as  thefe, 

1.  That  the  pcrfons,  who  wrote  them,  had  fuf- 
ficient  knowledge  of  the  things  they  wrote. 

2.  That  they  were  men  of  integrity.  The  for- 
mer fli)w.s  they  were  not  deceived,  and  this  that 
they  would  !iot  deceive. 

c^.  That  they  wrote  at  the  very  time  when  the 
fdtts,  they  relate,  are  faid  to  be  done,  and  might  be 
known,  publicly  kuQ^vvn,  to  be  done. 

4.  1  hat  their  account  of  things  be  confirmed 
by  tliC  co-teniporary  writers  of  good  credit,  by 
pcrfons  that  lived  at  the  fame  time  and  had  fulfici- 
ent  opportunity  to  know  the  fafts  recorded  in  the 
hiltory.      1  add, 

5.  Any  ancient  book  or  hiftory  receives  a  migh- 
ty confirmation  if  it  treats  oi  fubje6ls  of  great  im- 
portance, in  whicli  the  interetts  of  mankind  are 
highly  concerned  or  at  lealt  of  a  part  of  mankind  : 
io  that  as  it  would  be  carefully  examined  by 
others,  it  was  not  contraditled  by  any,  but  in  the 
mam  fafts  of  it  owned  and  acknov/ledged  by  all. 

Were  it  proper  to  enlarge  on  tlie  fuhje6l  in  this 
place,  I  could  fhow  that  thcie  are  the  characters 
and  principles  upon  which  the  credit  of  all  our  an- 
cient books  Itands.  Uiit  as  this  would  carry  me 
into  a  long  difcoiirfc,  which  many  of  you  would 
accouiit  unprofitable  fpecuialion,  of  how  great  im- 
portance fo4;vcr  it  may  be,  I  (hall  at  prelent  omit 
it  and  implead  of  that  fhall  imm'=;diately  apply  myfelf 
to  the  point  before  us,  Ihall  illuftrate  the  fcveral 
particulars  1  have  mentioned,  in  the  inftances  of 
the  Bible  ;  Ihow  that  they  all  belong  to  it,  and 
eonfcq^enLlVj  that  v.-c  have  rcaion  to  receive  it,  as 


50  D  I  S  C  O  U  R  S  E     11. 

a  true  hiftory,  a  faithful  record  of  things;  wlrich  is' 
all  I  am  at  prefect  contending  for.     And, 

1.  The  Bible  was  wrote,  by  perfons  that  iiad  fuf- 
ficient  opportunity,  of  being  fully  informed,  con- 
cerning the  things  they  report  ;  and  who  could  not 
but  know  them.  A  learned  man*  in  a  celebrated 
performance,  has  abundantly  proved  this,  concern- 
ing M-ofes,  who  has  given  us  the  hiflory  of  the  ori- 
gin of  the  world,  the  fall  of  man,  the  promife  of  a 
laviour,  the  beginning  of  a  church,  and  the  firft  in- 
ftitutes  and  main  doftrines  of  religion.  This  is  a 
conliderable  part  of  the  Bible,  and  contains  an 
hiftory  of  about  2500  years,  and  is  the  foundation 
of  all  the  reft.  And  how  excellently  Mofes  was 
qualified  to  write  this  hiftory,  the  author  I  refer  to 
has  fhown  at  large.  Kis  infpiration,  which  we 
chriftians  believe,  and  of  which  we  have  the 
ftrongeft  evidence,  removes  all  difticultie*  at  once. 
But  ietting  that  afide,  and  conlider  him-  only  as  a 
common  hiftorian,  he  had  a  very  exaft  intelligence 
of  the  things  he  relates,  and  f<ich  as  would  enable 
him  to  write  of  them  in  as  authentic  a  manner  as 
any  other  common  hiftorian  iri  the  world. 

As  to  the  four  laft  books  that  go  under  his  name^ 
the  hiftories  of  ExoduSy  LeviticuSy  Numbers,  Deute- 
ronomy,  he  himfelf  was  an  aftor  in  all,  and  had  the 
chief  management  of  alfajrs  as  lawgiver  and  ruler  ; 
every  thing  was  done  under  his  eye  and  cognizance. 
So  that  this  part  of  the  hiftory,  excepting  the  laftr 
chapter  of  the  laft  book,  which  gives  the  ftory  of 
his  death,  maybe  fitly  called  the  hiftory  of  Moles's 
life  and  times. 

As  for  the  firft  book,  that  of  Gc7ic/is,.  he  might 
learn  the  contents  of  it  from  tradition^  which  as 
the  pictv  and  intereft  of  the  lirft  pairiarcn.s  obliged 
them  to  preferve  pure  and  uncorrupt,  fo  their  long 

*  Stilli?2gf.£et's  Origins  Sacra?. 


DISCOURSE     11. 


5* 


liwi;  enabled  tliciii  to  do  it.  All  tlicfe  f'acls  pafTcd 
but  throiijh  a  f"t;w'  Innds,  and  could  not  well  be 
mifunderftood  or  milVcprcfented.  For  indance, 
,can  we  imagine  that  the  grand-children  of  Jacob 
tould  be  ignorant  of  the  affairs  of  their  family,  of 
their  pedigree,  and  whence  they  came  into  Egypt  ? 
ran  we  imagine  a  thing  fo  remarkable,  which  was 
amended  with  fo  many  memorable  circumltances, 
cfpccially  the  felling  ol  Jofeph,  {hould  be  forgotten 
in  fo  little  a  time  '^  Could  Jacob y  the  father  of  thefe 
Jfraelitci,  Mofes  converled  with,  be  ignorant  of  the 
country  whence  his  grand-father  Abraham  came, 
cfpecially  \<i\-\c\\  he  himfelf  married  into  the  coun- 
try, and  lived  fo  long  there  in  Laban's  family  ? 
could  Abraham^  when  he  was  co-temporary  with 
Slitm,  be  ignorant  of  the  truth  of  the  flood,  when 
Shcm  from  whom  he  defcended,  was  one  of  the  per- 
fons  prelcrved  in  the  arU  ?  and  can  we  fuppofe  Shem 
ignorant  of  the  tranfaclions  before  the  flood,  when 
he  was  born  near  lOo  years  before  the  death  of 
Met/iiifelah,  who  lived  a  conhderable  part  of  his 
time  with  Adam  ?  So  that  the  knowledge  of  thefe 
things  would  eafily  be  conveyed  down  to  Mofe^. 
For  as  Adam  might  carry  it  down  to  Methafclah, 
and  Methufdah  to  Shem,  fo  it  is  likely  Shem  lived 
fome  part  of  Jacob's  time,  at  leaftof  Jfaac's.  And 
how  Ihort  and  eafy  the  paflage  of  fuch  things  in 
the  hands  of  fuch  men,  from  Jacob  to  MofeSy  any 
one  may  coUeCl. 

Let  me  further  remark  here,  that  Mofes  was  a 
perfon  of  great  wifdom,  judgment  and  experience, 
capable  of  dillinguifliing  truth  from  faUhood,  real- 
ity from  impofture.  He  was  this  way  at  lead,  as 
v.ell  qualified  as  any  other  writer.  The  Egyptians 
are  famed  for  their  learning  in  all  ancient  books. 
They  were  indeed,  the  great  fource  of  learning 
from   whence  other  nations  derived  theirs.     Now 

H 


52  D  I   S  C  O  U  R  S  E     11. 

the  Scripture  gives  this  account  of  MofeSy  that  as" 
he  v/as  brought  up  in  Pharaoh's  court,  fo  he  was 
Ikilied  and  kunied  m  all  the  loifdom  of  Uu  Egyptians^ 
Afts  vii.  2  2.  It  is  likely  he  was  eminent  for  his 
natural  and  political  knowledge.  He  lived  and 
converfed  with  the  moft  eminent  men,  it  is  proba- 
ble, of  every  profeffion  ;  and  that  he  did  not  ne- 
gleft  the  opportunities  he  had  of  improving  him.- 
felf,  the  text  I  mentioned  witnelTes,  which  fays,  he 
was  learned  ui  all  iheir  wijdom. 

The  uie  I  would  make  of  this  confideratioii  is, 
that  Mofes  was  not  like  to  be  eahly  impofed  upon. 
If  you  allow  him  to  be  honed  and  upright,  as  to 
which  I  fhall  fay  fometbing  prefently,  there  is  no 
reafon  to  iufpett  him  credulous,  and  that  he  would 
publifh  any  thing,  the  truth  of  which  he  had  not 
reafon  to  knov/  or  believe.  For  inffance,  had  there 
been  any  thing  abfurd  and  repugnant  to  reafon,  in 
the  hiflory  of  tiie  creation,  of  the  fall  of  man,  the 
flood,  the  dimenhons  of  the  ark,  and  the  like  :  fucli 
a  perfon  as  Mofes  would  not  have  publilhed  thera 
in  the  manner  he  doth.  He  was  a  v/ife  and  learned 
man,  of  far  greater  capacity  to  know  and  judge  of 
ihefe  things,  I  do  not  fay  than  the  poor  linle  ca- 
villers of  our  age,  but  than  moft  men  ever  fmce  of 
any  age. 

So  that  it  is  evident,  Mofes  who  wrote  one  confi- 
derable  part  of  our  Bible,  had  this  lirfl;  qualiiicati- 
on  of  a  good  hiftorian  in  an  extraordinary  manner. 
He  did  not  write  of  things  he  underftood  not,  and 
of  which  he  had  not  a  fuliicient  knowledge. 

It  would  be  too  tedious  in  fuch  a  dilcourfe  to  go 
through  the  Prophets  and  the  Cheiubimy  the  writers 
of  the  other  hiltorical  and  poetical  books  of  the 
Old  Tefamcnt.  Otherv.'ife,  fuch  an  account  might 
be  given  of  their  acquaintance  with  the  materials 
they  publilhed  as  would  be  fatisfactory  to  niodelt;, 
re?  Ion  able  men. 


i 


D  I  S  C  O  U  R  S  E     ir.  53 

But  I  pafs  to  the  writers  of  the  ^Vczo  Tf^amcnty 
the  apoftlcs  and  evangelills,  in  whofe  writings  are 
contained  the  doflrines  of  the  chriltian  religion  ; 
anH  in  the  hidorical  part  of  them  the  fatts  upon 
which  the  whole  of  chriltianity  is  founded.  Now 
though  they  had  not  the  learning  of  Mo/ri,  they  had 
the  qualification  lam  infilling  upon,  as  neceffary  in 
an  hiftorian,  viz.  a  particular  acquaintance  with  the 
things  they  wrote.  St.  Luke  ov;ns  this  in  the 
preface  to  his  gofpel,  Luke  i.  1,2,  3,  4.  Foraf- 
much  as  viany  have  taken  in  hand  to  Jet  forth  in  order ^ 
a  declaration  of  thoje  things  which  are  m'^ft  affaredly 
believed  amongji  us  ;  e'uen  as  they  delivered  them  unto 
wn,  xchich  Jroni  the  beginning  xuere  eyc-witne^cs,  and 
in:mjlers  of  the  word  :  he  adds,  It  Jeemeth  good  tome 
alfoy  having  had  perfeH  under/landing  of  all  things 
from  the  very  fi'^f,  fJ  ionic  to  thee  in  order,  mofl  ex- 
cellent Theophih'^y  &c.  They  did  not  write  v.'ilh- 
out  a  perfect  underllandingof  the  things  they  relat- 
ed, as  he  there  intimates  ;  nor  could  they  want  this 
when  they  were  eyc-witnefl'es  of  all  that  pafTcd. 
That  they  were  fo  is  plain,  fince  we  find  it  infilled 
upon  as  a  neccifary  part  of  an  apoft.le's  character, 
that  he  mud  have  converfed  with  Chriil.  yhn  not 
I  an  cpojlle  ?  have  I  not  feen  Jefii^  Chrift  02ir  Lord  ? 
lays  the  apoftle  Paul,  1  Cor.  ix.  t.  he  was  born  cut 
of  due  time,  as  he  tells  us,  had  not  feen  Chrift  on 
earth  ;  and  therefore  to  fupplv  ihix.  defecl,  Chrift 
appeared  to  him  in  heaven.  The  apoftles  were  not 
only  feleft  men,  chofen  of  God  ;  but  were  eye- 
witnefles  of  the  majefty  of  Chrift,  2  Pet.  i.  16. 
They  had  heard  and  jcen,  had  looked  upon,  and  their 
hands  had  handled  the  word  of  life.  The  great  fub- 
jed  of  their  teftimony,  1  John  i,  1.2.  'i'his  I  fay- 
was  of  abfolutc  neceffity,  and  therefore  when  Ju^ 
das's  place  was  to  be  filled  up,  one  muft  be  chofen 
that  had  accompanied  with  them  all  the  time  that  Je- 
jv.s  went  in  and  oat  among  them,  A6ls  i.   21.     An 


54  D  I  S  C  O  U  R  S  E     II. 

apoftle  was  a  \vitners  of  Chrift,  and  that  he  might 
be  affured  of  the  matters  he  was  to  teftily,  it  was 
neceifary  he  fhould  perfonally  converfe  with  Chrift, 
hear  his  doftrine,  fee  his  miracles,  and  have  a  len- 
fible  evidence  of  the  truth  of  all  he  was  to  bear 
witnels  of. 

It  would  add  fome  ftrength  to  this  fliould  I  fhew 
you,  what  is  exceeding  evident  concerning  them, 
that  thefe  perfons  were  fo  far  from  being  credu- 
lous, that  they  v;ere  with  difficulty  brought  to  be- 
lieve feveral  of  the  main  articles  of  their  doftrine 
and  teftimony.  They  could  not  tell  how  to  be  re- 
conciled to  the  notion  of  their  mailer's  death,  and 
could  fcarce  be  perfiiaded  of  his  refurrection. 
Thus  it  is  faid,  Vvhcn  he  appeared  to  them  after  his 
refurreftion  that  tlicy  believed  not,  Luke  xxiv.  41. 
They  believed  not  till  he  opened  their  under jland- 
ingy  that  they  might  iinderjland  the  Scriptures.  And' 
you  read  of  Thomas  in  particular,  one  of  their 
number;  that  he  declared,  he  would  not  believe, 
unlefs  he  fhould y^e  in  his  hands  the  print  of  the 
nailsy  put  his  Jinger  into  the  print  0/ the  nail,  and 
thrvji  his  hand  into  his  Ji(le,  John  xx.  25.  An  ar- 
gument that  thefe  witnelfes  were  not  prepared  to 
report  any  thing,  but  muft  be  convinced  of  the 
things  before  they  could  believe  them  themfelves 
and  report  them  to  others. 

Now  I  think  it  is  evident,  that  the  apoflles  and 
evangelifts,  muft  on  this  account  .be  efteemed  very 
authentic  and  fufficient  witneffes.  It  is  a  rule  in  the 
civil  law,  that  teftimony  upon  hearfay,  is  not  valid; 
becaule,  fay  the  civilians,  witneffes  arc  to  tcftify  the 
truth,  and  not  the  poHibility  of  things ;  which  is 
agreeable  to  the  law  of  nature,  and  every  where  re- 
ceived. Witneffes  are  to  tell  what  ihey  themfelves 
h,ave  feen  and  heard,  and  not  wliat  others  report. 
And  thus  did  the  apoftles  of  our  Lord. 

So  that  this  firft  and  mod  ncceffary  character  is 


D   I  S  C  O  U  R  S  E     II.  55 

found  in  the  writers  of  the  Bible.  They  had  fuf-» 
ficient  know  ledge  of  the  things  they  wrote. 

2.  As  they  were  acquainted  with  the  fafts  they 
publiihed,  lb  they  were  pejfons  of  integrity,  and 
may  be  depended  on  in  the  account  they  give. 
The  former  is  neceflary  that  they  might  not  be  im- 
pofed  on  themfelves,  and  this  isneceHary  that  they 
might  not  impofe  on  others.  And  in  how  eminent 
a  manner  they  polfeffed  this  charader,  might  be 
fhewn  at  large,  would  the  time  and  your  patience 
allow  me  to  infill  on  the  argument. 

As  for  Mofes,  he  has  many  characters  of  great 
opennefs,  integrity,  and  fimpUcity.  We  find  him 
fpoken  of  by  ancient  hiflorians  with  a  very  high 
encomium,  as  alfo  by  Stephen  who  reprefents  him  as 
exceeding  fair,  as  learned  in  all  the  wifdora  of  the 
Egyptians,  as  mighty  in  v/ord  and  deed;  and  yet 
thcfc  things  he  himlclf  pafles  over,  without  any 
mention  at  all ;  though  he  ta,k:es  very  particular  no- 
tice of  his  own  infirmaties;  as  his  want  of  eloquence, 
and  being y/oty  of  /pcech,  ^xod.  iv.  lo;  his  impati- 
ence. Numb.  xi.  lo  ;  his  unbelief.  Numb.  xx.  12  ; 
his  rebelling  againft  the  commandment  of  God, 
with  which  God  was  fo  far.difpleafed  that  he  ex- 
cluded him  the  promifed  land.  Numb,  xxvii.  14  ; 
of  his  great  anger,  Exod.  xi.  8  ;  and  of  his  being 
very  wroth.  Numb.  xvi.  5.  fie  takes  notice  oi' 
his  declining  the  meafures  God  calls  him  to  over 
and  over  ;  aleribes  the  new  modelling  of  the  go- 
vernm.ent  to  Jethro's  advice;  and  not  to  his  own 
wifdom  and  policy.  In  fliort,  he  neither  fpares 
his  people  nor  himfelf ;  but  fets  forth  their  mur- 
muvinos  and  apoftacies,  and  his  own  weaknelfes 
and  frailties  with  all  imaginable  freedom.  And 
when  he  came  to  die  was  fo  far  from  fecking  to 
aggrandize  his  family,  that  he  leaves  them  in  ob- 
fcurity,  and  devolves  the  government  upon  Jofliua, 
a  man  of  another  tribe. 


56  DISCOURSE     II. 

I  will  add  one  confideration  more,  which  I 
think  a  glorious  inftance  of  Mofes's  integrity,  and 
that  he  was  fully  convinced  of  the  truth  of  what  he 
wrote,  and  the  juftice  of  the  caufe  he  efpoufes,  viz. 
his  forfaking  the  honors  and  advantages  of  a  court, 
and  his  turning  his  back  on  all  the  preferment  he 
might  have  expected  there.  This  the  apoftle  re- 
marks as  a  proof  of  his  (elf-denial,  that  he  refufed 
to  be  called  the  [on  of  Pharaoh's  daughter  ;  chvjing 
rather  to  Jiijjer  affliction  -with  the  people  cfGody  than 
enjoy  the  pleajures  of  fin  for  a  fefon.  And  I  think 
it  no  lefs  a  proof  of  the  conviftion  he  had  cf  the 
call  of  God,  and  that  he  engaged  in  the  office  he 
undertook  uponprinciplesof  religion  and  fincerity. 
In  a  word,  there  is  nothing  tiiat  looks  like  ambi- 
tion, vanity  and  a  felfifli  defign  in  any  of  the  Vv'ritings, 
or  any  part  of  the  conduct  of  Mofes  ;  nothing  that 
favours  of  counterfeit  and  impofture  :  but  a  great 
air  of  fimplicity,  felf-denial  and  honefty  appears 
in  all. 

The  fame  I  might  iliew  with  reference  to  the 
apoftlcs  and  writers  of  the  New  Teflament.  Give 
me  leave  to  feleft  a  few  inftances.  That  thc)*  were 
no  cheats,  and  did  not  defign  an  impoflurc,  and  im- 
pofe  upon  the  world  by  fraud,  is  evident  from  a 
great  many  particulars  in  their  characler  sndcon- 
du8;.      I  will  but  juft  mention  three  or  four  things. 

1.  They  were  plain  illiterate  men,  no  v>'av  qua- 
lified to  manage  fo  great  and  high  an  impoilure  as 
they  were  concerned  in,  i{  it  mud  be  I'uppoled  an 
impofture.  Their  education  was  low  and  mean,  and 
Tome  have  obferved  their  employment  as  liiher- 
men,  tended  to  flatten  their  fpirits;  for  being 
much  on  the  water  in  open  boats,  and  in  the  night 
often,  they  were  expofed  to  cold  and  jlilcgmatic 
air,  that  muff  naturally  dull  their  mmdsand  Ipirits. 
Now  can  we  imagine  that  fuch  men  as  thefe,  rude 
and  unacquainted  with  the  world,   u:.tcr   ftrangers 


D  I  S  C  O  U  R  S  E     II.  57 

to  the  arts  of  politicians,  fhould  be  capable  of  car- 
rying on  lb  deep  an  intrigue,  inventing  fuch  Itories 
as  the  gofpel  contains,  and  pahning  them  upon 
mankind.  That  they  fhould  undertake  it  is  not 
reafonablc  to  be  fuppvifed  ;  but  that  they  fliould  fuc- 
cccd  in  it,  as  actually  they  did,  againU  all  the  power 
and  learning  of  the  world,  exceeds  even  the  wild- 
eft  ima^mation  that  can  be  formed. 

2.  The  dotlrine  they  preached  to  the  world  was 
luch  as  Ihews  it  could  not  be  a  contrivance  of  their 
own  ;  but  that  they  faithfully  delivered  what  they 
h.ad  received  and  learned  from  above.  Had  it 
been  of  their  own  framing,  they  would  certainly 
have  fuited  it  more  to  the  genius  and  gufl  of  man- 
kind. Whereas  nothing  was  more  contrary  thereto. 
They  lay  reftraints  upon  the  darling  paffions  of  all 
forts  of  men  ;  the  ambitious,  the  covetous,  and  the 
voluptuous  ;  and  call  them  to  the  ungrateful  duties 
of  mortihcation  and  felf  denial.  Inftead  of  falling 
in  with  the  common  prejudices  of  the  v/orld,  and  of 
their  own  countrymen  particularly,  who  expefted 
a  pompous  triumphant  Meffiah,  they  conltantly  re- 
prefent  him  under  the  low  and  ignominious  cha- 
racter of  one  crucified,  than  which  nothing  could 
be  more  offenfive,  being  to  the  Jtwi  a  jlumbling 
llock,  and  to  the  Greeks  Juolijlincj's.  They  infill  upon 
the  abrogation  and  repeal  of  the  ceremonies  of  the 
Jevjijh  lazuy  which  they  knew  their  nation  would 
never  bear  ;  having  the  higheft  zeal  for  that  lav.', 
and  being  perfuaded  it  mufl  abide  for  ever.  They 
declare  with  the  greateli  freedom  againft  pagan 
idolatry,  endeavor  to  demolilh  the  altars  of  their 
gods,  and  pour  contempt  upon  their  lacred  rites. 
They  let  themfelves  to  oppole  the  traditions  and 
cuftoms  that  were  held  moil  venerable,  both  among 
Jews  and  Gentiles  ;  and  as  was  complained  of  them, 
tiirnti  the  world  upfidc  down.  Now  I  would  aik 
any  realbnabU-  pcrlbn,  svhethcr  if  they  had  been 


58  D  I  S  C  O  U  R  S  E     IL 

impoftofs,  hsd  publilhed  a  hiftorv  and  a  doQrine 
out  of  their  own  heads,  they  would  have  laid  the 
beginning  in  fo  unpopular  a  manner  ?  certainly, 
had  they  dcfigned  to  v/in  profelytes  by  inventions 
of  their  own,  they  would  have  made  their  inventi- 
ons more  agreeable,  more  like  to  have  gained  on 
thofe  they  hoped  to  deceive. 

3.  There  are  eminent  marks  of  fincerity  in  their 
writings.  Flow  freely  do  they  pubiifh  their  own 
faults  ?  their  pride,  ambition,  cowardice,  covetouf- 
nefs,  emulation,  and  the  like.  They  tell  you  that 
one  of  themfelves  betrayed  their  mafter,  that  ano- 
ther of  them  denied  him,  that  all  of  them  forfook 
him  and  fled.  They  pubiifh  a  fhameful  (lory  of 
themfelves,  that  they  contended  which  of  them 
ftiould  be  greateft.  And  Matthew  leaves  a  cenfure 
upon  his  former  life,  which  Eufebius  obferves  is 
mentioned  by  none  but  himfelf,  viz.  that  he  had 
been  a  publican  and  fat  at  the  receipt  pf  ciijlom,  a 
thing  of  very  ill  fame  at  that  time.  Peter,  fuppof- 
ing  that  Mark  wrote  his  gofpel  under  his  conduft, 
as  is  generally  thought,  fcts  forth  his  denying  his 
mafter  v»'ith  all  the  aijgravations  of  the  fin,  more 
than  is  to  be  found  in  the  reft  of  the  evangel  ills  ; 
butpalfes  over  very  (lightly  the  account  of  his  re- 
pentance. 

Now  thele,  and  the  like,  are  fuch  inftances  of 
limplicity,  humility,  and  honefty,  as  are  never  to 
be  found  among  impoftors  and  writers  of  falfe  hif- 
tory.  They  generally  take  care  to  fecure  their 
own  reputation,  and  make  themfelves  the  heroes  of 
the  ftory,  and  to  ferve  their  party  and  their  caule 
at  any  rate.  But  as  thefe  writers  are  free  from 
fuch  blemiflies,  and  thus  on  all  occafions  lay  open 
their  own  infirmities,  it  is  a  good  argument  they 
had  no  caufe  to  ferve  but  that  of  truth.  I  might 
add, 

4.  They  could  propofe  to  themfelves  no  worldly 


DISCOURSE     ir.  59 

ndvantaqc,  but  fuHy  cxpc6tcel  reproach,  pcrfcciui- 
on,  poverty,  and  all  I'orts  of  llifFerings,  as  \vhat 
would  atteuci  ;ind  follow  the  caufe  they  had  cfpouf- 
cd.      And  accordingly  it  I'cil  out.      But  yet, 

5.  Notwithitandlng  they  pcrfilted  in  their  ftory 
even  to  death,  and  fealed  their  teitimony  with  their 
blood.  Not  one  of  them  ever  recanted,  or  ever 
owned  himfelfan  impoitor. 

Now  to  fuppofe  thelc  men  were  cheats,  that  they 
did  not  thcmfelves  believe  the  truth  of  what  they 
publifhed  to  the  world,  is  I  think  to  fuppofe  human 
fiat'ire  in  them  different  from  what  it  is  in  all 
<^ihcrs.  One  muft  really  change  it  into  another 
thing  in  them,  quite  different  from  what  we  know 
it  and  feel  it  to  be  in  ourfelves,  before  he  can  im- 
agine that  herein  they  acted  a  part  and  defigned  to 
deceive.  For  let  us  fuppole  them  cuming  enough 
to  have  forged  their  hiilory,  and  hammered  the 
fcheme  of  the  gofpel  out  of  their  own  heads,  which 
yet  I  think  is  impofTible,  and  let  u^  fuppofe  them 
wicked  enough  to  have  undertaken  it.  Yet  I  alk, 
what  motive  could  they  have  to  do  it  '^  would  they 
be  at  all  this  pains,  and  guilty  of  all  this  vilenefs, 
for  no  other  end  but  to  be  undone  in  this  world, 
and  damned  in  the  next  ?  as  they  muft  know  was 
their  due,  if  they  believed  another  ftate. 

What  has  been  (aid  may  let  us  fee  that  the  wri- 
ters of  the  Bible  were  qualified  to  publifli  a  true 
hiilory.  What  follows  will  more  fully  prove  that 
their  hi  ftory  is  certainly  true  ;  otherwife  there  is 
no  true  hiftory  in  the  world.  I  proceed  therefore 
to  illuftratc  the  next  particular  requifite  in  an  au- 
thentic hillorian. 

3.  They  wrote  at  the  time  when  the  fa£ls  they  re- 
late are  faid  to  have  been  done ;  and  I  add,  thofe 
fads  are  of  fuch  a  nature  that  it  could  not  but  be 
publicly  known,  whether  they  were  done   or   not. 

I 


Go  D  I  S  C  O  U  R  S  E     II. 

Cheats  generally  lay  the  fcene  at  a  great  diftance, 
"when  none  alive  is  capable  of  diiproving  them. 
Thus  tlie  heathen  mythologifts  tell  ftrangc  ft  cries 
of  things  tranlatled  many  ages  ago,  no  body  knows 
when  nor  Vvhere.  But  the  writers  of  the  Bible 
report  things  done  in  their  own  times,  and  frefh  in 
the  memory  of  multitudes  to  whom  they  appeal. 

That  Mofes   did  lo,  is  evident  to  any   one  that 
perufes  his  h-iiory.      He  wrote  when  that  generati- 
on was  alive  that  was  concerned  in  the  main  llib- 
jt-ci  of  his  book.      And  he  publilhed  fuch  things 
that  it  is  irapoffiblc  he  fliould  have  impofed  them 
upon  ihe  people,  iiad  they  been  falfe.     For  inftance, 
the  ten  plagues  of  Egypt,  their  deliverance  out  of 
th;ir    land,    their  pallage  through    the   red  fea,  the 
dr  .wnii!g  ol  I'haraohand  his  hoft  therein,  wuh  the 
many    iurprifir.'jr  circumftances   that  attended  that 
event  ;  the  feeding  them  in  the   v.'ildernefs  by  the 
coniiar.i  miracle  cf  miinna,  the  ilfuing  water  out  of 
the  rock   at  iloreb   u|;on    Mofes's   fmiting  it  with 
his  rod,  the  defeat  of  Amalek,  the   giving   the  law 
at  mount  Sinai,  the  pillar  of  fire,  and   of  a  cloud, 
which  condutled  their  march  through  the  wilder- 
nefs,  the  deltrudion  of  Corah,    Dathan,  and  Abi- 
ram,   Vxith   their   company,  the   earth  opening  her 
mouth  and  Iwailowing  them  up.      Nov;  I  would  ail', 
any  impartial  perfon,  whether  there  was  room  lor 
jmpollure  here  ?  could  not  this  people  tell  whether 
they  had  feen  any  of  the  wonders  in  Egypt,  Mofes 
gives  fo  particular  an  account  of?  could  thev  not 
tell,  wheLher  they  had  paifed  through  the   fea?  or 
had  feen  the  Egyptians  drowned  therein?  v/heiher 
thev  had  been  fed  with  manna  or.  not?  and  heard 
the  thunders  of  Sinai^  and   [ccn  'the  glory  of  the 
Lord  there? 

1  might  take  notice,  could  I  here  expatiate,  that 
there  were  feveral  circumilances  of  thefe  events, 
which  rendered  tliem  fo  remarkable  and  notori-j'v 


n  I  S  C  O  U  R  S  E     11.  6i 

that  it  is  not  pofiibic  they  fliould  be  miftakeii.  Thus 
when  the  h\w  was  delivered  at  Sinai,  the  people 
vcrc  commanded  to  prepare  thcm{clves  for  it  three 
days  beforehand  ;  and  it  is  faid  thai  all  the  people 
law  the  thundering  and  lightning,  and  beheld  the 
mountain  fmoaking,  which  hlled  them  with  (o  much 
terror,  that  they  Hood  afar  off,  and  delired  Mofcs 
might  mediate  between  them  and  the  Lord,  and 
that  the  Lord  might  not  fpcak  any  more  Icaft  they 
fliould  die.  And  wc  read,  th3.i  the  cloud  of  the 
Lord  was  upon  the  tabernacle  by  day,  and  fire  zuas 
up07i  it  by  nighty  in  thejight  of  all  the  houje  of  ijraely 
ikroughout  all  their  joumieSy  Exod.  xl.  38.  And  fo 
great  a  regard  had  they  to  ii,  that  it  prefcribed  and 
determined  all  their  marches  wlnUl  m  the  wilder- 
jiefs.  Whclherii  zoastuio  days  or  a  month,  or  a  year, 
that  the  cloud  tarried  upon  the  tabernacle ,  the  children 
of  Ifracl  abode  in  their  tents  and  journeyed  not  :  but 
when  it  was  taken  up,  they  journey cd.  Numb.  ix.  22. 
So  the  manna  was  their  conllant  fupply  till  the  day 
after  they  had  eaten  of  the  corn  of  Canjan,  and 
the-n  it  ceafed,  |ofh.  v.  12.  So  long  alfo  their  gar- 
ments lalted  without  any  decay,  Dcut.,  xxix.  5. 
This  Mofes  relates  in  his  hifiory.  Whether  it  was 
fatl  or  no,  there  were  as  manv  witncfles  as  there 
U'cre  people  ;  their  eyes,  their  ears,  all  their  fenfes 
were  wiinelfes  whether  thefe  things  were  fo.  Had 
not  they  been  true,  or  had  thev  been  otherwife  than 
is  related,  thouiands  might  have  {lood  forth  and 
difcreditcd  the  whole  Ihory  ;  and  fuppofing  them 
falfe,  I  dare  defy  any  unbeliever  in  the  world  to 
give  a  reafonable  account  why  thcv  did  not. 
^  Let  me  oblerve  further,  as  what  very  much 
flrengthens  the'argument,  that  wc  find  Mofes  him- 
Iclf  tnaking  a  ("olemn  appeal  to  them  concerning 
th.cle  fa-jls,  Confuit  the  pafl'agCi  Dent  xi.  from  vcr. 
2,  to  the  8th,  And  know  yoit  this  di^y  :  for  I  fpeak 
t.ni    with  your  children  which  have  fHH^  kliowny   and 


62  DISCOURSE     11.^.,. 

c 

tohich  have  net  Jcc7i  the  chafufeincnt  of  the  Lord  ysur 
Gody  his  greatnejsy  his  mighty  hand,  and  hn  jireLched^' 
out  arm  ;  and  his  viiracks,  and  his  all's  which  ke.  did 
in  the  midjl  of  Egypt ^  unto  Pharaoh  the  king  of  Egypt^. 
and  unto  all  his  land  ;  and  what  ke  did  unto  the  a?  my. 
of  Egypt,  to  their  horJeSy  and  to  their  charicts,  kozb!  he 
made  the  water  of  the  red  Jea  overflew  them  ;  and 
luhat  he  did  unto  you  ni  the  wildcrnefs,  until  ye  came 
to  this  place  ;  and  what  he  did  to  Dathan  and  Ahzram-y 
hew  the  earth  opened  her  mouth  and  fwalloxved  them 
upy  their  kovfliolds,  tents^,  and  all  the  fahjiance  in  their 
pojfejfion  in  iheynidjt  of  all  Ijratl.  But  your  eyes  have 
feen  all  the  great  acts  of  the  Lord,  which  he  df,d,  You 
fee  he  appeals  to  the  people  themfelves  as  witnefles, 
eye-witneOes  of  what  he  faith,  and  what  he  records ; 
which  he  could  never  have  done,  had  he  afted  the 
impoftor,  and  defigned  to  have  impofed  upon  them 
a  narrative  of  Rrange  things,  without  any  foun- 
dation. 

But  it  may  be  obje^lcd,  that  the  people  were  not 
tv'itnefi'es  of  all  the  hillory  he  relates  ;  thai  in  Ge- 
nefis  particularly.  They  knew  nothing  of  the 
creation,  the  flood,  and  affairs  of  the  patriarchs. 
Thefe  things  were  at  a  great  di'fance,  and  Mofcs 
might  here  impofe  on  their  credulity, 

1  anfwer,  that  befide  the  extraordinary  characler 
of  Moles's  fidelity,  he  gave  fuch  proofs  of  his  di- 
vine infpiraUon,  (of  which  hereafter)  that  he  could 
not  be  fufpefted.  But  more  direBly  to  the  ob- 
je£lion,  I  fay,  that  it  was  fcarce  poflible  for  Moles 
to  forge  this  part  of  his  hiftory,  and  make  the  peo- 
ple believe  it.  Thefe  things  pafled  through  but  a. 
lew  hands,  as  remarked  before,  and  the  memory  of 
them  was  eafily  preferved.  Granting  there  were 
above  two  thoufand  years  from  the  creation  to 
Moles,  yet  if  Adam,  Methufelah  and  Shcm,  lived 
the  lar  greatcfl  part  of  them,  the)-  ought  to  be  cf- 
teem.ed    no  m<jre   tlian   three  ecncraiions.       And 


D   1  S  C  O  U   R  S  E     II.  63 

ihercforc,  aliowiMg  fDiihc  length  of  men's  lives  at 
iliat  tinu',  the  diltancc  from  the  Hood  to  Mofes, 
cannot  be  computed  lb  much  as  Iroin  the  reforma- 
tion to  the  prcfent  year.  Now  is  it  pofiiblc  that 
luch  things  as  Mol.^s's  hiltorv  contains,  (hould  be 
invented  by  an  hillorian  ac  this  time,  and  the 
nation  made  to  believe  them  ?  could  any  man  in; 
his  fcnfes  be  made  to  believe  that  Henry  Vill, 
was  the  firll  king  of  England,  that  there  was  a 
deluiie  in  his  time  that  took  off  all  the  inhabitants, 
of  the  ifhind,  except  fcven  or  eight  perfons,  or  that 
at  the  revolution,  the  Thames  was  diverted  from  its 
proper  channel,  and  the  prince  of  Orange  paffed 
over  with  his  army  on  dry  land.  And  yet  this, 
as  abfurd  as  it  appears,  might  as  eahly  be  believed 
among  us,  as  what  Mofes  fays  of  the  deluge,  and  of 
the  children  cf  Ifrael's  deliverance  out  of  Egyi>t, 
by  the  people  of  his  time,  had  it  not  been  true. 
Several  hundred  years  were  no  more,  by  a  juft 
computation,  coniidering  how  much  longer  men 
lived  than  t'ncy  do  now,  than  one  hundred  years  is 
with  us,  a  thoufand  years,  not  much  more  than  a 
hundred  now,  in  one  part  of  the  period,  and  but 
about  equal  to  two  hundred  in  another  part  of  the 
period.  And  upon  this  principle,  I  do  aftirm,  it 
was  no  more  poflible  for  Mofes  to  iijvent  the  things 
of  an  earlier  date  in  hishiilory,  and  bring  the  peo- 
ple of  his  age  to  believe  them,  than  it  would  be  for 
a  cimning  fophider  to  contrive  a  legend  of  prodi- 
gious things  done  at,  or  iince  the  reformation,  and 
make  them  pals  current  among  us. 

Some  may  farther  objetl,  that  the  hiftory  we  af- 
cribe  to  Mofes,  might  not  be  wrote  at  the  time  that 
is  pretended,  but  might  be  the  invention  of  later 
times-  But  that  there  is  not  the  leaft  probability  of 
this,  I  think  1  could  demonftrate,  was  the  pul})it  the 
proper  place  for  fuch  an  argument, and  the  auditory 
prepared  to  attend  to  it.    I  will  only  mention  a  few 


^4  D  I  S  C  O  U  R  S  E     11. 

thinffs,  that  would  admit  of  greater  enlargement, 

1.  That  Mofes  was  univerrally  owned  as  the  law- 
giver oflbe  Jews.  Tl.at  people  themfelvcs  uni- 
verfally  believed  tliis,  and  have  in  all  ages  paid  the 
utmoft  veneration  to  his  memory.  Nor  did  any  of 
the  moft  ancient  heathen  writers  pretend  to  deny, 
there  was  fuch  a  perfon  as  Mofes,  or  qiieftion, 
whether  he  gave  laws  to  the   jewifli  nation. 

2.  The  objeftor  cannot  give  any  account  when, 
or  by  whom,  thishiRory,  and  tbefe  facts  related  in 
the  five  books  we  afcribe  to  Mofes,  were  forged. 
He  cannot  tell  us  the  name  of  this  imaginary  hifto- 
rian  that  perfonatcd  Mofes;  tell  us  whenhelivcd, 
nor  produce  any  authentic  vouchers  of  the  thinfr 
he  fuppofes.  So  that  in  rcafon,  the  objetlion  ought 
to  be  looked  upon  a  mere  cavil,  and  fuch  as  might 
be  made  againd  any  other  book  in  the  world. 

3.  It  is  moftabfurd  to  imagine  thefe  things  fiiould 
be  the  invention  of  later  limes,  or  of  any  time.   For, 

1.  The  whole  polity  and  government  of  the 
Jews  was  founded  upon  their  laws.   Not  only  their 

religion,  but  civil  rites  depended  upon  the.n,  their 
courts  of  juftice,  their  private  privileges,  their  le- 
veral  propertie.%  their  inheritances,  all  depended 
upon,  and  were  regulated  by  the  laws  faid  to  be  gi- 
ven by  the  miniftry  of  Mofes.  Now  let  any  one 
confider,  whether  it  be  poffible  for  any  impoltor  to 
contrive  a  body  of  laws,  and  when  he  has  done,  im- 
pofe  them  upon  a  whole  nation,  andperfuade  them 
to  fubmit  all  their  rights,  claims  and  privileges,  to 
the  decifion  of  thofe  laws.  He  that  fuppofes  tliis  in 
the  cafe  of  the  Jews,  fuppofes  a  thing  altogether 
lingular,  and  what  never  came  to  pa's  in  ariy  other 
nation  in  the  world. 

2.  Many  of  their  laws  were  of  that  nature,  that 
one  cannot  with  the  leall  realbn,  think  they  would 
have  received  them,  had  they  not  b.^cn  affared  they 
were  divine.     How  burthcnkjmc  a  rite  was  that  of 


D  I  S  C  O  U  R  S  E     II.  e.j 

circumcifion?  how  codly  and  troublefomc  their  fa- 
crifices,  with  all  the  numerous  precepts  about  eatinjr, 
unclcanncls,  purgation,  wafliijig  and  the  like.  Thefe 
ihinjjjs  made  their  law  a  yoke,  as  the  apoitle  calls  it, 
zahich  they  xuere  not  able  to  bear.  Their  weekly  fah- 
baih,  was  a  very  great  conlinement  and  rellraint, 
whicii  they  never  would  have  come  under  upon  the 
motion  of  a  private  man,  that  enjoins  luch  things 
without  authority.  And  to  add  only  one  particular 
more,  their  I'abbatical  year  I  reckon  a  law  of  fuch 
a  nature,  that  it  would  never  have  beeji  eflabiifiied 
among  them  upon  the  credit  of  an  impoltor.  The 
law  in  fliort  was,  that  every  leventh  year  their  land 
was  to  relL  They  were  neither  to  fow  their  ground, 
prune  their  vineyards,  nor  to  gather  any  corn  or 
fruits  that  grew  IpontaneouHy  that  year,  Exod.  xxiii. 
lO,  11.  This  was  a  llatute  that  their  lawgiver,  who- 
ever lie  was,  obliged  thein  to.  The  oblervation  of 
which  would  h.ave  expofed  them  to  the  greatefl  mi- 
fcry  and  diftrels,  without  the  fpecial  interpohtion 
and^blenlng  of  heaven  for  their  relief.  That  they 
might  jullly  apprehend  this,  is  intimated.  Lev.  xxv. 
20,  21,  22.  And  ifyejlialljayy  what  Jhall  zoe  eat  the 
JeverJh  year  ?  behold  we  Jhall  n^t  fow  nor  gather  in 
our  increafe.  It  follows  byway  of  anfwer.  Then 
will  I  corii7nand  my  kltjjing  upon  you  in  the  fixth  year ^ 
and  itfiiall  bring  forth  J ruit  for  three  yearSy  and  ye 
Jhalljow  the  eighth  year  and  eat  yet  oj  old  fruit  until 
the  ninth  y  car  y  until  her  fruits  come  inyefJiall  eat  of 
the  old  /lore.  Here  was  you  fee,  a  law  that  cad  them 
entirely  upon  an  extraordinary  providence,  for  two 
years.  The  fixth  year  was  to  alrord  provihon  for 
three  years.  Now  I  afk  any  confiderate  pcrfon, 
whether  he  can  reafonably  fuppofe  they  would  have 
embraced  fuch  a  law  from  an  impoilor?  or  if  they 
had  not  thought  it  to  be  from  heaven?  I  afk  fur- 
ther, if  they  did  receive  it,  as  it  is  cert?inthey  did, 
was  this  fecuritv  piven   them,  of  an  exiraordinarv 


65  DISCOURSE     II. 

blefling  the  fixth  year,  made  gocjd  or  not  ?  If  nof, 
that  of  itfelf  would  have  difcovered  the  cheat.  If 
it  was  made  good,  it  is  a  full  evidence  the  law  was 
divine, 

So  that  confidering  the  nature  of  thcfe  laws,  I 
think  it  a  demonftration,  they  could  not  be  the 
contrivance  of  any,  but  were  given  by  Mofes,  and 
that  by  the  fpecial  appointment  of  heaven,  as  he 
affirms.  The  rcafon  is,  they  would  not  otherw'ife 
■have  received  them.  They  w'cre  fo  much  againft 
theireafeand  their  prefent  intcreHs,  had  not  God 
made  up  all  to  them  by  a  peculiar  providence,  they 
had  fo  much  of  burden  in  them,  that  no  lefs  autho- 
rity, than  that  by  which  Mofcs  atled,  and  which 
they  knew  he  was  invefted  with,  could  have  inforc- 
ed  them  upon  them.  Their  heathen  neighbors 
laughed  at  them  as  a  fooliili  people,  for  throwing 
away  a  feventh  part  of  their  time  ;  becaufe  they 
kept  the  weekly  fabbath,  and  would  they  have 
yielded  not  only  to  this,  but  to  a  fabbatical  year, 
and  to  many  other  cumberfome  obfervances,  if  they 
had  not  had  a  full  convi6lion  of  Mofes's  commiffi- 
on,  and  of  the  divine  authority  of  their  laws. 

3.  The  methods  taken  to  inflrutl  the  people, 
both  in  the  law  from  the  firft  promulgation  of  it, 
and  in  matters  of  fa6t  from  the  time  that  they  hap- 
pened ;  were  fuch  as  leaves  no  room  for  impofture. 
They  were  all  of  them  obliged  to  the  molt  careful 
ftudy  of  the  law,  and  to  propagate  the  knowledge 
of  it  in  tbeir  families :  T/iefe  zoords  which  I  command 
thee  this  day,  (fays  their  legiflator)  Jliall  be  in  thine 
hearty  and  thou /halt  teach  them  diligently  unto  thy  chil- 
dren, and  Jliall  talk  of  them  when  thou  Jittejl  in  thine 
houfey  when  thou  walkejl  by  the  xo ay,  when  thou  lie Jl 
down,  and  when  thou  rifejl  up.  Add  to  that,  every 
feventh  year,  at  the  end  of  the  year,  the  book  of 
the  law  was  brought  forth  and  read  in  the  audience 
of  all  the  people,  men,  women,  children,  and  Itran- 


DISCOURSE     11.  67 

gcrs,  DeiU.  xxxi.  10.  Tlu^  autograph  or  original 
book  of  Mofcs,  as  lomc  ihink,  was  then  prodviccd 
that  the  people  niitriu  hear  their  law  recited  in  the 
■words  in  which  Moles  left  it. 

Now  it  mult  be  remembered,  that  this  book  con- 
tained not  only  tlicir  decalogue,  their  ordinances 
of  worlhip,  facrifices  and  ceremonies,  their  appoint- 
ments of  felUvals,  and  the  like  ;  but  alfo  the  hidory 
of  God's  providence  towards  tliem,  the  jud^^ments 
he  had  wrought  among  them,  and  the  deliverances 
he  had  wrought  for  them.  Thefe  they  often  heard 
read,  iliefe  they  read  themfelves,  and  were  fo  well 
acquainted  with,  that  Jofephus  tells  us,  they  knew 
them  as  perfect  as  their  own  names.  And  this  be- 
ing the  Itate  of  that  people,  of  the  main  body  of 
them  at  leall,  I  would  demand,  could  it  be  poHible 
for  any  man  after  Mofes's  time  to  invent  fuch 
a  book,  and  perfuade  people  to  receive  it  ?  to  in- 
vent a  narrative  of  fuch  fa6ts,  and  prevail  with  a 
"whole  nation  to  own  them  as  fads,  though  they 
knew  nothing  of  them,  and  though  they  could 
not  but  know  they  were  falfe  ? 

The  books  were  in  their  hands,  and  in  their 
hearts,  as  you  have  heard.  Now  there  mufl  be  a 
time  when  thefe  books  were  firft  read.  If  it  was  a 
long  time  after  the  fafts  were  done,  could  not  the 
people  tell,  whether  they  had  ever  heard  of  fuch 
things  before,  as  the  plagues  in  Egypt,  the  dividing 
the  red  fea,  the  delivering  the  law  at  mount  Sinai, 
and  the  miracles  in  the  wildernefs  ?  and  if  they 
knew  all  thefe  things,  the  point  is  granted  I  am  plead- 
ing for,  the  book  was  wrote,  when  we  fay  it  was 
wrote,  in  Mofes's  time,  and  when  a  great  part  of 
the  generation  remained,  that  had  feen  the  tranf- 
actions  there  deicribed.  If  they  knew  them  not, 
how  came  they  to  receive  a  book  that  relates  fuch 
ftrangc  things,  and  not  only  lo,  but  appeals  to  them- 

K 


6S  DISCOURSE     II. 

felves   as    knowing   them.      He    that  can    fuppofe  | 
this,  is  ftrangcly  prepofTefled  in  favor  of  infidelity, 
and  indeed  prepared  tg  believe  any  thing,  but  the 
Bibie. 

Let  me  add,  they  had  public  memorials  of  many 
of  their  greac  events.  To  fay  nothing  of  the  names 
of  perfons,  and  places,  which  were  given  at  the 
time  of  this  or  that  event,  and  defigned  to  perpet- 
uate the  memory  of  it ;  fome  of  their  feftivals  were 
of  this  nature.  Their  pafibver  was  a  monument 
raifed  up  to  prefervethe  m.emoryoi  their  deliverance 
from  Egypt,  and  of  the  flaying  the  firil-born  there. 
The  feait  of  tabernacles  was  a  memorial  of  their 
dwelling  in  booths  in  the  wildernefs.  Aaron's  rod, 
the  pot  of  manna,  the  golden  cenfor,  the  brafen 
ferpent ;  thefe  and  the  like  were  (landing  records  of 
great  and  eminent  providences  towards  that  nation. 

And  two  things  I  infer  from  them,  viz.  that  as 
they  were  monuments,  public  records  of  ancient 
fa6ls  expounded  to  the  people  and  well  underflood 
by  them,  they  could  not  be  ignorant  of  thefe  facls. 
The  feaft  of  the  paifover  was  a  conftant  memorial 
of  what  happened  in  Egypt,  and  whilft  it  was  yearly 
repeated  among  them,  they  could  not  forget  thai 
great  falvation.  And  further,  as  thefe  memorials 
took  rife,  and  v/ere  inftituted  immediately,  upon 
fuch  events  to  which  they  refer,  the  hiflory  of  thefe 
fafts  could  not  be  the  forgery  of  after  times. 

And  thus  I  have  fafriciently  proved,  that  Mofes's 
hiilory  was  wrote  at  the  time  when  the  fatls  they 
relate  are  faid  to  be  done,  and  that  it  could  not  be 
an  invention  of  a  later  date.  You  will  excufe  me 
for  infilling  on  fuch  things.  I  am  fenfible  they 
will  be  lefs  acceptable  to  thofe,  that  never  had 
their  thoughts  employed  about  lubjefls  of  this  na- 
ture. But  as  I  am  perfuaded  of  their  importance, 
fo,  I  hope,  in  the  progrefs  of  thefe  difcourfes,  to 
make  vou  fenfible  of  their  ufcfulnefs. 


D  I  S  C  O  U  R  S  E     II.  69 

Some  may  alk  probably,  tboiigh  wc  alltnv  tlie 
liiftory  to  Ix;  as  ancient  as  is  dcfircd,  bow  doib  it 
aj)jHar  tbat  Moi'cs  was  tbc  writer  of  it  ?  I  anfwcr, 
it  was  conftaiitly  believed  by  the  Jews  tbemlelves: 
other  places  of  Scripture  alcribe  it  to  him  ;  it  was 
owned  bv  the  moll  ancient  writers  among  the  Pa- 
;'ans,  at  leaft  be  was  owned  by  them  as  the  Jewilli 
lawgiver.  As  for  thcobjc61ions  of  Spinoia,  Hobbs, 
and  hither  Simon,  I  apprehend  itv/ould  be  thought 
tedious,  fhould  I  go  about  to  conhder  them  dif- 
tin6\ly.  They  all  amount  to  little  more  than  this, 
tiiat  fomc  palfages  in  the  Pentateuch  could  not  be 
written  by  Mofes  ;  and,  I  mult  declare,  I  know 
no  inconvenience  in  allowing  they  might  be  inlert- 
cd  by  fome  after-Mriter  ;  as,  for  inftance,  by  Ezra; 
though  I  am  fatisfied  mod  of  thofe  they  infill  on, 
may  fairly  be  accounted  for,  without  any  fuch  con- 
ce-irioii. 

I  next  proceed  to  confider  the  Nrw  Tcjlamcnt. 
And  what  I  have  here  to  affert  and  maintain  is, 
♦hat  the  fadts  there  recorded  were  publicly  done, 
and  the  hillory  wrote  at  the  very  time  when  it 
might  be  known,  whether  they  were  done  or  not. 

As  to  the  firll  of  thefe,  I  think,  I  need  not  dif- 
eourfc  at  laro:e  upon  that  fubjett.  The  doftrinc, 
the  miracles  of  Chrilt  and  his  apoftles  were  none 
of  them  concealed  ;  but  all  things  were  tranfaclcd 
:n  the  prefence  of  their  enemies,  and  expofed  to 
th.cir  view.  Hence  our  Lord  pleads  in  his  own 
defence  before  the  high  prieft,  /  fpake  cpcnly  to 
ihe  znjri'J,  I  ever  taught  in  the  Synagogue,  and  in  the 
tcniptc,  -jjhtlicr  the  Jc7vs  ahvays  refurt  ;  andin  fccrct 
hav<t  I  laid  nothing.  And  both  t'le  gofpcls,  and 
the  hidory  of  the  A61s,  infor;n  us  of  t!ie  miracles 
tiie  apoilles  v-roughtin  the  moll  po])u!ous  cities,  at 
lerui'alem,  Samaria,  Antioch,  and  otiicr  places. 
Jiow  eminent  an  event  was  the  cfiufion  of  the 
Holy  Choll   upon  the  apoftles  on  the  day  of  Fen- 


70  D  I  S  C  O  U  R  S  E     II. 


1 


tecofl  ;  and  how  vifible  and  public  the  efFetls  of 
it.  Theywere  enabled  to  work  miracles,  and  to 
fpeak  with  all  forts  of  tongues,  which  they  did  in 
the  prefencc  of  a  multitude  of  people  from  all 
parts  of  the  world.  At  that  great  feftival,  Jerufa- 
lem  was  filled  not  only  with  the  natives  of  judea, 
but  with  the  jews  of  the  difperfion.  They  came 
from  the  eail  as  far  as  Perfia  and  Media;  from 
the  weft,  as  far  as  Rome  and  Lybia  ;  from  the 
fouih,  as  fiir  as  Arabia  ;  and  from  the  north,  as  far 
as  Parihia,  and  many  provinces  of  Afia  the  lefs. 
Now  in  this  convention,  in  the  midft  of  fuch  an 
affembly,  and  in  the  moll  public  manner,  the  ap6f- 
tles  and  preachers  of  Chriit  gave  a  fpccimen  of  the 
extraordinary  power  with  which  they  were  indued 
from  on  high,  and  fpake  ail  kinds  of  languiiges 
they  had  never  learned  :  an  ailonilhing  thing  !  at 
■^vhich  the  auditory  were  all  amazed  :  Are  net  thefc 
Gallikans  ?  lay  they,  and  liovj  hear  'coe  every  man 
III  our  own  tongue y  ivherein  we  ivtrt  horn  ? 

Further,  as  the  fatls  recorded  in  the  New  Tefta- 
ment,  were  done  in  the  face  of  the  world,  fo  the  hif- 
tory  was  publiihed  in  that  age,  and  whilll  the  wit- 
neffes  were  alive.  That  it  was  thus  early  publiihed 
is  evident,  iince  it  mentions  ;he  temple  and  nation 
of  the  jews  as  Itill  fubfifting  :  fo  thai  confequently, 
it  mufl  be  written  before  the  cleflruCtion  of  jeruTa- 
lem.  The  Acls  of  the  Apoliles,  were  wrote  by  St. 
Luke,  foon  after  St.  Paul's  going  to  Rome,  an  ac- 
count of  wiiich  he  gives  at  the  clofe  of  that  hiitor-,'. 
Now  this  was  but  about  twenty  years,  after  our 
Lord's  rcfurrettion.  And  you  find  he  tiiere  men- 
tions his  golpel,  as  wrote  before  that  time.  But  I 
need  not  Hand  to  prove  what  none  of  tiic  enemies 
of  chrillianity  dare  take  upon  them  to  deny;  liobhs 
himfelf  owns,  that  the  writers  of  the  New  Teftamerit 
lived  all  in  Ids  than  an  age  after  Chrilf 's  afcenfion^ 
knd  had  fecn  our  Lord,  or  been  his  dii'ciplcs. 


D   I  S  C  O  U  R  S  E     II.  71 

The  p'jrpofc  I  bring  this  for,  is,  to  (liew  that  the 
hillory  of  the  xVcw  TciLiment,  mult  be  unqucllion- 
ablv  true  ;  otherwifc,  the  writers  of  it  would  never 
have  publifhed  it  to  the  world,  and  in  the  midll  of 
their  enemies  of  all  Ibrts,  when  fo  many  thoafands 
were  living  that  could  have  detected  the  fallhood. 
The  books  they  wrote,  were  immediately  diipcrfcd, 
read  in  all  chriftian  affcmblics,  as  Jallin  Mariyraf- 
fures  us.  And  the  apoltles  and  lirlt  preachers,  wher- 
ever they  came,  always  infilted  upon  the  great  facts 
of  them,  the  de.'.th  and  refurrettion  of  Chrilt,  and 
the  miracles  that  were  wrought,  God Jlill  working  with 
i/inn^  confirming  their  words  with  Jigns  folloiving. 
To  which  may  be  added,  that  the  next  chriltians,* 
in  the  age  after  Chrilt  and  his  apoltle;^,  ccnltantly 
profcired  an  afl'urance  of  the  fa6ts  recorded  in  the 
K'ew  Te [lament. 

Now  I  appeal  to  any  reafonable  pcrfon,  whether 
this  looks  like  impolture,  or  whether  iheie  be  any 
inftance  in  the  whole  world,  of  an  impoituie  that 

•  7"v  next  chrljllijits  in  th;  ag3  after  the  apoftles.  ]  Remai  k:;ble  to 
ihij  parpolb,  i;  that  of  Qoad-.atus,  ulioas  iiai'ebius  aliV.rei  us,  de- 
d  caied  and  prefen'.ei  an  apology  for  ilie  c  riliian  religion  to  the 
emperor  Adrian,  about  the  year  120:  in  which  were  tliefe  word-, 
'Il^e  ^virks  of  our  Savicur  vjere  tunuays  coufpicuousyfcr  they  tvcre  true. 
Ihofe  that  ^ver:  healed,  ftich  oi  voere  raifedjrcin  the  dead,  did  not  only  ap- 
pear after  they  ^vere  healed,  and  raifed,  hut  alfo  --were  aftcr-zvards  feat 
of  all,  and  that  not  only  •v.'hdji  our  fanjtoiir  'was  con-verfant  upon  ecrth, 
but  alfj  after  he  ^was gme  s  they  continued  aJi-ve  a  great  luhile,  tnfmiuh 
that fnie  of  them  furviued  e-ven  to  cur  times.  '  Euiebius  declares  in  the 
fame  place,  that  this  bock  of  Qcad'atus  was  ex;ant  among  many 
of  the  brethren  in  hi:  time,  and  that  he  hinifelf  had  it,  ilc^lef. 
Hi.l.  L.  \\\  C.3.  And  we  have  anocher  obfervable  pailanfe  to  ihs 
fame  CiTcH;  in  the  ej^illlc  of  lren:eus  to  Florin-is,  \vhere  that  fiher, 
who  Sourifh-jd  before  theyear  170,  fpeitcs  of  hi^  being  wiih  Poly- 
carp  in  liij  yoatii,  wh^fe  peribnand  dl'courfej  he  perfeflly  reni- 
ennbered,  tlie  convdrfauon,  he  uied  to  iay,  he  had  with  St  John, 
and  others,  that  had  fecn  the  Lord :  and  what  Fol)carp  had  receiv- 
ed concerning  our  cav^our,  hij  doctrine  and  rniirxles,  from  thofc 
uh>  had  been  th3  eye-wicaeires,  all  exadly  agreeing  with  the 
fc.lptures.     Lalcb.  Hill.  Ec:l.  L.  iii. 


72  D  I  S  C  O  U  R  S  E     II. 

comes  up  to  it?  Would  the  apofties  have  taken 
this  method,  and  have  ex  poled  themfelves  to 
the  contempt  of  mankind,  had  they  not  been  con- 
fcious  of  tlieir  own  intesritv,  and  affured  that  none 
of  their  enemies  could  contradict  what  they  fay  ? 
They  report  to  the  world  that  their  mafter  rofe  again, 
that  the  Jews  fealed  the  fepulchre,  that  they  craved 
a  watch  of  Pilate  to  guard  it,  that  the  guard  run 
away,  and  that  the  chief  priefls,  and  others,  hi- 
red the  foldiers  to  fay,  while  they  fiept,  his  dif- 
ciples  came  and  ftole  him  away.  They  affirmed, 
that  a  perfon  born  lame,  and  known  to  all  the  in- 
habitants of  Jerufalem,  by  begging  daily  at  a  gate 
of  the  temple,  was  cured  by  Peter,  only  w  ith  invo- 
cating  the  name  of  Jefus,  AQ.s  iii.  6. 

Thefe  and  the  like  things,  they  report  and  write, 
and  you  will  confider,  that  they  do  not  write  in  a 
remote  country  and  age,  but  at  the  very  time  when, 
and  in  the  very  place  where,  the  matters  were  tranf- 
afted  :  which  I  think  fo  ftrong  an  argument  of  the 
truth  of  their  hiftory,  that  all  the  cavils. of  infidelity 
can  never  fliake  it. 

But  perhaps  fome  may  objeft,  that  in  all  this  ar- 
gument, we  appeal  to  the  hiflory  iifelf,  and  are  ta- 
king that  for  granted,  which  is  the  queflion.  We 
fuppofe  that  there  were  fuch  perfons  as  Mofcs,  as 
Chrift  and  the  apoflles  ;  that  they  did  fuch  things, 
and  that  theii  hiftory  was  wrote  at  ftich  times.  But 
this,  faith  the  unbeliever,  wants  to  be  proved.  I  an- 
fwcr,  that  it  is  certain  thefe  hiflorics  are  now  in  the 
world,  and  I  dare  fay,  the  objetior  will  not  pretend 
they  were  wrote  cither  this  or  the  lait  ccntur)'.  I 
demand  therefore,  v. hen  they  were  wrote?  who 
wrote  them?  who  invented  the  ftorics  of  Mofcs  and 
Chrifl",  and  when  they  were  invented.  It  is  but  rea- 
fonable  to  expcft  from  them,  that  they  fliould  fix 
upon  fomething  as  certain,  in  oppofition  to  (he  ac- 
count we  give  ;  which    yet,  i  am    coniidcnt,  liiey 


DISCOURSE     II.  73 

Avill  not  pretend  to  ;  and  confequciuly,  this  ob- 
jc-tiion  mull  pal"^  for  a  cavil- 
However,  I  fhall  more  dire6lly  confider  it,  and 
remove  the  difficulty  that  it  fecms  to  throw  in  our 
way,  which  will  bring  me  to  the  next  head,  viz. 
That  wcdo  not  depend  purely  on  the  authority  of 
the  hillorians  of  the  Bible,  but  have  the  chief  fatts 
confirmed  by  very  ancient,  and  fome  of  them  co- 
temporary  writers.  Now  this,  as  it  fully  anlwers  the 
objection  I  juft  mentioned,  fo  it  tends  very  much 
to  confirm  the  truth  of  the  fcripture  hiftory.  But 
as  the  fuhjecl  is  too  copious  to  be  brought  into  this 
dilcourfe,  and  too  important  to  be  pafled  over  fu- 
perficially,  I  ihzW  take  leave  to  refume  it  on  ano- 
ther occa(ion.  At  prefcnt,  let  me  make  a  refle6lion 
or  two  upon  what  has  been  faid. 

1.  If  the  Bible  be  true,  as  I  am  proving  it  is; 
how  weighty  a:id  important  a  thing  is  religion  ?  the 
dottrincs  and  concerns  of  v/hich  have  been  handed 
down  to  us  in  the  way  mentioned  there,  by  fuch  a 
train  of  wonderful  providences,  fuch  furprifing  mi- 
racles, fuch  labors  and  fufferings  of  holy  men  ; 
and  which  eclipfes  all  the  refl,  of  the  Son  of  God 
himfclf.  The  Bible  gives  that  account  of  thefe 
thing'^,  and  makes  all  lublervient  to  the  great  ends 
of  religion :  that  one  cannot  but  infer,  it  muft  be 
the  molt  important  thing  in  the  world.  The  inter- 
eft  of  the  church,  divine  worihip,  God's  covenant 
and  promiles,  his  favor  and  eternal  life,  &c.  Thcfc 
muft  certainly  be  the  moft  momentous  aftairs. 
They  muft  be  fo  if  the  Bible  be  true;  otherwifc, 
they  had  never  been  fo  much  the  care  of  heaven, 
had  never  employed  the  council  of  God  fo  much 
as  they  have,  if  we  may  believe  the  Bible. 

2.  If  the  Bible  be  true,  it  deferves  our  moft  di- 
ligent and  ferious  ftudy,  its  fubjeft  is  fo  great,  its 
tendency  fo  divine,  and  we  have  fo  mighty  an  in- 
tereft  in  the  difcoveries  it  makes,  and  encourage- 


74  D  I  S  C  O  U  R  S  E     IL 

ments  it  propofes,  that  to  ncglcQ;  it,  muil  argue 
great  ftapidity.  And  indeed,  it  is  to  revive  and 
increafe  our  veneration  for  the  Bible^  and  to  affifi. 
you  in  underftanding  and  improving  ir,  that  I  have 
undertaken  thefe  difcourfes,  and  the  cxercifes  that 
may  follow.  Did  we  believe  the  Bible  more,  con- 
verfe  with  it,  and  ftudy  it  more,  it  would  tend  to 
give  us  a  diflaile  of  many  of  thofe  little  things  that 
fill  our  time  and  thoughts.  Nor  do  I  ever  expecl 
to  fee  religion  recover  its  luftre,  till  the  Bible  re- 
covers its  reputation  among  us,  I  do  not  mean, 
only  refcued  from  the  contempt  of  fuch  low  tri- 
flers  as  prefer  a  play  book  to  it ;  but  from  the  ne- 
gle6l  and  carelelfnefs  with  which  mofl;  chriftians 
treat  it.  Were  our  tempers  and  frame^  right,  we 
fhould  only  divert  and  turn  afide  to  the  things  of 
this  world,  when,  and  fo  far  as  the  neceffity  of  our 
affairs,  and  duties  of  our  places  obliged  us.  But 
the  ftudy  of  the  Bible,  and  theprafclice  of  the  great 
things  it  direfts  to,  would  be  the  main  bufincls  to 
which  our  minds  ftood  bent.  And  happy  will  it 
be  for  us,  if  we  find  a  ftrong  and  prevailing  biasl 
this  way  !  I  have  good  authority  for  it,  when  1  fay, 
Blejfed  is  the  man  whofe  delight  is  in  the  law  of  the 
Lordy  and  therdn  doth  meditate  day  and  night. 


DISCOURSE     III. 

The    i'huth    an'd    credibility   of    the 
Scripture. 


Tim.    iii.    16. 


All  Scripture  is  given  by  iiifpi-ration  of  God,  and  is 
pro  jit  able  for  doBrine,  for  reproof ,  for  correction, 
for  injlruilion  in  rigliteoufnfs. 

I  AM  endeavoring  to  prove  the  Bible  is  true, 
and  particularly,  that  it  is  of  equal  credit  with 
any  other  hiftory  in  the  world.  To  v/hich  purpofe 
I  have  fliewn, 

I.  That  the  perfons  who  wrote  it,  had  fufficient 
opportunities  of  knowing  the  things  thev  publiflied. 

II.  That  they  were  perfons  of  integrity,  who,  as 
they  were  not  deceived  themfelves,  would  not  de- 
ceive others. 

III.  That  they  wrote  at  the  time  when  the  fafts 
they  relate,  are  faid  to  be  done,  and  might  be 
known  to  be  done.      I  now  add, 

IV.  The  account  the  writers  of  the  Bible  give 
of  things.  The  particulars  of  their  hiftory  is  con- 
firmed by  co-temporary,  or  at  leaft,  very  ancient 
writers,  that  had  an  opportunity  of  knowing  tiie 
fcids  publifhed  there,  and  could  not  be  fuppofed 
to  be  biaffed  in  favor  of  thofe  that  publifhed  them. 

What  can  one  expccl  more  in  an  hiltorian,  thaa 
that  he  knows  his  fubjetl,  whether  the  things  he 
publifhes  be  true  or  falfe  ;  that  he  be  a  perlon  o£ 

L 


76  DISCOURSE    III. 

unblemifhed  honefty  ;   that  he  writes  at  the   very 
time  of  a6tion,  and  when  the  things  he  relates  were 
done  ;  and  that  perfons  of  the  fame  age,  who  have 
an  opportunity  alfo  of  knowing  the  fame  things,  do 
not  deny,  but  confirm  his  account.     If  thefe  cha- 
rafters  be  not  fufficient  to  make  an  ancient  hiftori- 
an  authentic,  there   is  none  in  the  world  to  be  de- 
pended on.     Now  the  writers  of  the  Bible  have 
them  all  in   a  degree  above  any    others.      I  have 
proved  this  with  reference  to  the  three  former  par- 
ticulars, and  am  now  to  do  it  in  relation  to  the  lait. 
As  to  the  firft  part  of  the-Bible,  the   hiftory  of 
Mofes,  there  may  feem  a  defe6l  and  want  of  vouch- 
ers.     And  it  mull  be  granted,  we  cannot  find  co- 
temporary  writers  to  confirm  Mofes's  hiftory.   The 
reafon  is,  there  are  no  fuch,  Mofes  being  the  moll 
ancient  hifcorianin  the  world.    And  yet  fomething 
we   have  to  alledge  in  confirm.ation  of  the  facred 
hiftory,  and  indeed  as  much  as  can  reafonably  be 
expected,  in  the  firft  ages  of  the  world.     Now  this 
being  a  point  of  great  nicety,  and  yet  of  great  ne- 
ceffity  in  the  prefent  argument,  allow  me  to  mak^ 
a  few  obfervations  ;  in  which,  1  fhall  not  only  let 
you  fee  what  footfteps  we  have  of  Mofes's  hiftory 
among  the  moft  ancient  writers,  but  alfo  why  we 
have   no  more,  nor  more   early  vouchers  among 
them.     And, 

1.  Let  me  obferve  that  the  facred  hiftory,  that 
of  Mofes,  is  properly  the  hiftory  of  the  church. 
After  the  difperfion  of  the  fons  of  Noah,  when  the 
world  was  relapfed  into  idolatry,  God  was  pleafed 
to  fmgle  out  Abraham  and  ereO;  a  church  in  his 
family,  to  give  them  a  covenant  of  peculiarity, 
diftinguiftiing  them  by  many  fpecial  favors  and 
^rivilege>\  Thus  he  tells  them.  Dent,  xiv,  2.  Thcu 
art  an  holy  people  unto  the  Lord  thy  God  ;  and  the. 
Lord  hath  chojen  thee  to  he  a  peculiar  people  unto 
hnnjelfy  above  all  the  nations  thai  are  upon  the  earth. 


DISCOURSE     III. 


77 


They  were  a  fcparate  peculiar  people,  had  peculiar 
laws;  he  /hewed  his  word  unto  Jacob,  his  flatutes  and 
judgments  unto  Ifrael.  He  hath  not  acalt  fo  with  any 
Jiation  ;  and  asjor  His  judgments  they  have  not  known 
iheniy  Pfal.  cxlvii.  19,  20.  The  apoftle  takes  no- 
tice of  this,  Ro7n.  ix.  4.  To  than  pertdinc'th  the  adop- 
tion, and  the  glory,  and  the  covenants,  and  the  giving 
of  the  law,  and  the  Jervice  of  God,  and  the  promijes. 
God  was  pleaied  to  iiiclofe  and  incorporate  this 
people,  for  the  fpecial  purpofcs  of  religion,  to  let 
them  apart  for  himfelf;  among  them  was  his  taber- 
nacle and  fliechinah,  the  feat  of  his  worfhip,  hi-s 
fpecicd  prcfence,  the  difplays  of  his  grace,  and  thea- 
tre of  his  wonderful  works.  Now  it  mull  be  con- 
fidered,  that  the  hiflory  of  the  Old  Teftament,  par- 
ticularly of  Mofes,  is  an  hiftory  of  fa6ls  that  more 
cfpecially  concerned  this  people  ;  of  revelations 
made  to  them,  and  of  things  done  among  them  and 
for  them,  that  is,  of  things  done  within  the  inclo- 
furc. 

2.  The  circumftances  of  the  reft  of  the  world 
were  fuch,  that  no  very  authentic  memoirs,  no  par- 
ticular hillory,  efpecially  of  the  affairs  of  this  peo- 
ple, could  be  expected  from  them.  They  were  left 
out  of  the  pale  of  the  church,  and  could  have  but 
a  very  imperfccl  knowledge  of  what  was  tranfaCled 
within  it.  It  was  the  pofterity  of  Abraham,  the 
children  of  his  grandfon  Jacob,  that  went  down  into 
Eg}pt  and  fojourned  there,  they  and  their  defcen- 
dants  for  fome  hundreds  of  years ;  who  were  the 
perfons  that  faw  the  miracles  in  Egypt,  and  at  the 
red  (ca.  Thefe  were  they  that  received  the  law  at 
Sinai,  and  were  entertained  with  that  furpriling 
fccne  of  wondvirs  in  the  wildernefs,  for  forty  years. 
The  reft  of  the  nations  as  they  bore  no  part  in  thefe 
things, fo  all  the  knowledge  they  could  havcofthera 
mult  be  by  dillant  reports.  They  never  law  Moles 
by  his  rod  turn  the  waters  of  Egypt  into  blood. 


78  D  I  S  C  O  U  R  S^  E    III. 

and  afterwards  divide  tlie  red  fea,  never  faw  the 
flaming  mount,  on  which  the  divine  law  Avas  dcli- 
vered ;  the  myllerious  cloud  that  defcended,  and 
condufted  God's  people  for  fo  long  a  time.  All 
thefe  ftrange  phoenomena  were  among  the  I fra  el- 
ites, and  part  of  that  glory  and  diftinftion  God  put 
upon  his  peculiar  people. 

And  befides,  it  mult  be  confidered,  that  the  na- 
tions of  the  world  were  involved  in  grofs  ignorance, 
over-run  with  idolatry,  and  funk  into  barbarilm. 
Upon  the  confufion  of  tongues  at  Babel,  and  the 
defeat  of  that  impious  attempt  thereby  ;  the  know- 
ledge of  God,  and  of  the  true  religion,  began  to 
decline  in  the  world,  and  in  a  few  generations  was 
very  much  loft,  I  cannot  better  reprefent  this,  than 
in  the  words  of  a  learired  man.  *  •*  The  Ions  of 
**  Noah,  after  their  leveral  difperfions  and  planta- 
*'  tions  of  fcveral  countries,  did  gradually  dcgene- 
*'  rate  into  ignorance  and  barbarity  ;  for  upon  their 
**  firft  fettling  into  any  country,  they  found  it  em- 
"  ployment  enough  to  cultivate  the  land,  and  pro- 
*'  vide  themfelvcs  habitations  and  food"  He  adds, 
*'  They  were  often  put  to  remove  from  one  place  to 
"  another,  which  Thucydides  fpeaks  of  as  the  cafe 
"  of  the  ancient  Grecians,  and  it  was  a  great  while 
**  before  they  came  to  embody  in  towns  and  cities, 
**  and  from  thence  to  fpread  themfelves  into  pro- 
**  vinces,  and  to  fettle  the  bounds  oftheir  territories. 

This  bein^  the  ftate  ofmoft  nations  in  the  firft. 
ages  after  their  plantation,  there  was  no  likelihood 
of  any  great  improvement  in  knowledge;  fo  far 
from  it,  that  there  would  probably  be  a  great  decay 
of  that  knowledge,  which  had  been  conveyed  down 
to  them;  their  neceffities  keeping  (hem  in  conti- 
nual employment.  It  was  a  confiderable  time  before 
they  were  fettled  under  regular  and  formed  govcrn- 

"*  SttlUng fleet  Originae  Sacrse.  p.   Ii. 


D  I   S  C  O  U  R  S  P:    III. 


79 


fncnts  :  and  till  tlicji,  they  h?d  no  opportunities  to 
purlue  arts  and  Icicnces,  or  write  hidory.  And 
that  this  was  the  calc  i>  pait  qutllion,  with  rcfpeft 
to  mod  of  ihcm,  they  had  lo  lar  \oil  knowledge  of 
themfelves,  and  their  anceitors,  that  they  could 
give  no  tolerable  account  of  their  own  original,  but 
generally  thought  ihcmielves  tohavc  fpruiig  out  of 
tile  earth,  where  they  inhabited.  From  which  opi- 
nion, Thucydidcs  tells  us,  the  Athenians  ufed  to 
wear  their  golden  grafshoppers. 

There  were  two  other  caufes,  befides  what  I  liave 
jufl  mentioned,  of  the  ignorance,  and  particularly 
of  the  defect  of  records  and  hifiory,  among  the 
heathens,  namely,  the  want  of  ncccHary  means  and 
helps  to  preferve  the  memory  of  things.  The  Gre- 
cians, that  moft  of  all  others  glory  in  their  antiquity, 
liad  not  the  ufc  of  letters  till  Cadmus  *  taught  them 
the  lame  ;  who,  carry  his  antiquity  the  higheft,  was 
but  co-temporary  with  jofhua,  and  many  think  him 
only  co-temporary  with  Samuel.  And  as  they 
wanted  means,  fo  a!fo  an  inclination  to  luch  work. 

*  Had  not  the  ufe  cf  Utters  till  Cadmus.]  Some  learned  men 
jnJeeJ  have  imagined  iheGieek^.  had  ihe  knowledge  and  ufc  of 
leCiC's  befo,e  hii  lime,  ha',  ing  learned  them  frc.n  Cecrops  the 
fir'l  king  of  Athens,  \ViioIed:i  colony  our  of  Egypt,  where  learning 
and  letters  had  long  fiouri(!;ed,  fxed  in  Greece,  built  that  ci:y, 
and  taaght  the  ufe  cf  letters  to  that  people.  Lut  this  conjeclure, 
h:)\v  probable  foever  it  may  appear,  is  not  fuppoited  by  lo  many 
and  good  arguments,  as  the  opinion  of  thofe,  v/ho  make  Cadmus 
the  firfi  author  of  the  Greek  letters.  It  i^  very  certain  if  Cecrops 
dd  introduce  any,  there  are  no  monuments  of  his  chaiaccers  re- 
maining, nor  \v£:e  they  kno  .vn  to  the  moic  anci;nt  writers  cf  that 
jiation,  wiiofe  works  are  come  down  to  us.  The  oldell  v,e  have 
any  memcirs  of  being  thofc  taught  by  Cadmus,  and  hii,  followers, 
that  feem  at  Hril  to  ha\e  been  the  fame  wi'.h  the  Phxnician,  as 
i-jercdjius  lelif.cs  they  were,  and  as  may  be  cncludrd  from  the 
moit  ancient  Greek  inxriptions,  that  we  have  copies  of,  particu- 
larly the  biga;an;  given  us  by  Dr.  Chifhul  j  v/hence  it  is  caf/  to 
observe  a  very  great  aifinity  between  the  old  Greek  letters,  and 
iho  e  no-.'.'  calieJ  iamariutn,  thought  by  many  to  have  been  oiigi- 
nally  th;  ilcb  e  v  and  Phxr.lcian  charaficrs. 


8o  DISCOURSE    III. 

They  had  not  learning  fuffi'clent,  to  record  things 
Concerning  themfelves,  much  lefs  any  inclination 
to  intereft  themfelves  in  the  affairs  of  other  nations. 
The  great  events  of  the  Bible  were  done  among 
another  fort  of  people  ;  as  thofe  barbarians  knew 
little  of  them,  fo  they  had  little  zeal  about  them. 

Add  to  this,  as  what  may  re^fonably  be  fuppofed, 
that  after  God  had  confounded  their  languat^e  at 
cBabel,  and  fcattered  them  abroad  upon  the 'face  of 
the  earth  ;  he  in  a  great  meafure  took  his  holy  fpi~ 
rit  from  them.  And  as  they  had  not  the  fpecial  re- 
velation from  heaven,  tha-t  the  family  of  Abraham 
enjoyed,  nor  that  intercourfe  with  God  ;  they  gra- 
dually fell  into  a  forgetfuhiefs  of  him  ;  loft  the 
knowledge  of  the  true  God,  fet  up  idolatry,  aaid 
run  into  thofe  horrid  fuperftitions,  that  in  procefs 
of  time,  were  the  difgrace  and  reproach  of  human 
nature. 

Now  that  a  people  in  tbefe  circumftances  ;  thus 
abandoned  of  God,  a  people  fdling  in  darknefsy  and 
in  the  regions  of  the  Jhadow  of  death ;,  deiiitute  of 
arts  and  fcieuces,  in  a  great  degree,  and  for  a  long 
time  of  letters;  that  knew  little  of  their  own  affairs, 
had  few  or  no  memorials  of  their  anceftors  ;  and 
fcldom  extended  their  view  beyond  their  own  times 
and  concerns ;  that  thefe  fliould  not  be  hiftorians, 
and  efpecially  hiftorians  of  the  church  is  no  wonder. 

3.  As  there  are  no  hiftories  among  che^i,  but 
what  fall  much  below  the  time  of  Moles,  fo  when 
they  began  to  write  the  hillory  of  their  refpectivc 
nations,  and  of  others,  they  mix  it  with  fables  to 
that  degree,  that  little  dcpendance  can  be  had  on 
the  accounts  they  give. 

Thucidides  owns,  they  have  no  records  of  Greece 
before  the  Peloponnelian  war.  All  that  he  could 
difcover  in  the  ancient  ilate  of  that  country,  was 
a  great  deal  of  confufion,  as  he  tells  ns,  unquiet 
ftations,  frequent  removals,  continual  piracies,  and 


DISCOURSE     III.  81 

no  fettled  form  of  government.  So  that  before  that 
period,  according  to  this  writer,  who  is  juftly  cele- 
brated as  the  moll  nnpartial  of  all  the  greek  hifto- 
rians,  there  was  nothing  certain  among  them,  but 
all  w^as  mere  chaos  and  confufion.  Indeed,  the 
Phoenician  hiftory  by  Sanconiatho,  is  acknowledged 
to  be  of  more  antiquity.*  And  yet  his  greateft  ad- 
vocate. Porphyry,  is  forced  to  grant  he  was  younger 
than  Mofes ;  liochart  makes  him  co-temporary 
■with  Gideon  ;  though  others  think  him  much  later. 
I  hinted,  as  their  hiitories  are  of  \eh  antiquity 
than  the  facred  hiftory,  fo  they  are  very  much  dif- 
guifed  with  fables.  This  might  be  fliewn  at  large, 
was  it  proper  here  to  ftand  upon  it.  They  found 
themfelves  at  a  lofs  for  materials  for  true  hiflorv. 
wanting  ancient  monuments,  and  therefore  madei 
ufe  of  inventions  to  fupply  the  defeft.  Hence  th& 
famous  diRinBion  by  Varo,of  time  into  unknown, 
fabulous,  and  hiftorical;  accounting  all  time,  either 
abfolutely  unknown,  or  fabulous,  till  the  firlt 
Olympiad,  which  v.'as  when  the   world  was  three 

*  The  Phccnician  hiftory  by  Sanchoniatho  is  acknowledged  to 
be  of  more  antiquity.]  It  is  fo  by  the  generality  of. learned  men, 
as  to  lay  nothing  of  Eufebius  and  oihers  anciently,  by  Grotious, 
Bochart,  Stilling  fleet,  Cumbariand,  and  many  more  among,  the 
moderns  :  not  to  mention  Kircher,  who  pretended  h€  had  feerv 
Sancaoniatho's  origin?.!  hiltory  ;  bat  there  are  feveral  others,  both 
of  the  lad  and  the  prefent  age,  who  have  called  it  into  queftion, 
and  e/en  rejedcd  it  as  fpurious.  That  great  antiquary  Mr-  Dod- 
weJl  oilered  divers  arguments  to  prove  it  to  be  fo,  and  to  fhevv  it 
was  2.  forgery,  if  not  of  Porphyry  him-felf,  yet  of  Philo  Biblios  the 
tranilator  ;  and  an  ingenious  writer  has  of  late  expreffed  his  fuf-, 
picioru  concerning  the  genuinenefs  and  antiquity  thereof,  in  Tome 
diTertations  publilhed  in  the  preient  .ilate  of  the  republic  of  letters, 
\vi:h  a  view  of  confuting  bishop  Cumberland's  fyftem  of  mythcl- 
cgy  in  his  learned  treatife  upon  Sanchoniatho's  Pha;nician  hiftory, 
in  order  to  defend  and  eftablifh  the  chronology  of  the  incompara- 
ble  Sir  Ifaac  Newton.  However,  without  entering  into  that  dif-, 
pute,  and  admitting  the  book  underconfideratian  to  be  genuine, 
and  as  old  as  it  can  be  fuppofed  to  be,  there  are  feveral  things 
therein  that  are  a  furpriiing  con/irmation  of  the  Mofaic  hiflory. 


82  DISCOURSE    IIL 

thoufand  years  old.  If  it  be  alked,  what  purpofd 
thislerves?  I  anfwer,  it  affords  a  fatisfa6lory  reafon 
why  we  fhould  not  expeft  the  records  of  the  Bible 
among  heathen  hiftorians.  *  You  fee  they  were  out 
of  the  church,  that  Gofhen  of  the  world,  the  land 
of  light,  and  fpot  where  God  difplayed  himfelf  in 
the  wonders  of  his  providence.  They  can  give  no 
tolerable  account  of  themfelves,  their  own  original 
and  affairs,  for  want  of  fufficient  authentic  records. 
And  we  need  not  think  it  ftrange  that  they  fay  fo 
little  of  a  people  feparated  from  them,  and  con- 
fined within  fuch  an  inclofure  as  the  Jev/s  were. 

And  then,  what  has  been  faid  may  alfo  ferve  to 
promote  our  veneration  for  the  Bible.  We  had 
known  little  of  the  origin  of  the  world,  the  maker 
of  it,  or  of  thofe  glorious  a8:s  of  providence  on 
which  our  religion  is  founded;  had  it  not  been  for 
Mofes's  hillory.  So  that  however  our  modern 
deifts  defpife  the  Bible,  and  infult  Mofes,  as  they 
fometimes  do  with  an  impious  freedom,   they  are 

*  It  is  no  wonder  we  find  fo  little  in  heathen  authors  concern- 
ing, the  Jews,  their  religion  and  affairs.  As  for  the  Romans  their 
writers  arc  comparatively  of  a  late  date.  And  for  the  Greeks  they. 
were  not  only  very  ignorant  in  antiquity,  but  fo  full  of  themlelves 
as  to  dafpife  all  other  people,  and  efteem  them  barbarians  ;  not 
excepting  even  the  Romans,  whom  they  appear  to  have  known 
little  of,  till  they  v,  ere  brought  into  fubjeftion  to  them.  Add  to 
this,  that  it  feems  highly  probable,  if  noi;  certain,  that  many  of 
tiheir  authors  defignedly  omitted  fpeaklng  of  the  Jews,  and  their 
concerns,  oat  of  envy  and  hatred  to  them  as  Jefephus  obferves, 
and  indeed  proves  by  a  remarkable  inllance.  Befides,  it  is  not 
to  be  doubted,  but  fereral  of  their  work:  are  now  loft,  whe^  ein  ws 
might  have  met  with  accounts  of  that  nation  that  v.ould  have 
confirmed  the  facred  hiftory.  This  we  know  to  be  actually  the 
cafe  with  Hecatsus's  book  relating  to  the  Jews,  and  we  may  be 
fure  it  is  {o  in  regard  of  many  other  Gvesk  authors.  Thorph 
afcer  all,  there  are  not  a  fsw  of  the  old  .heathen  writers,  v  hofe 
works  are  come  down  to  our  hands,  that  inake  mention  of  them, 
and  fome  particulars  of  their  affairs  agrecibly  to  the  facred  rec  /rds, 
as  Herodotus,  Strabo,  Diodorus  Siculus,  Trogus,  Pompcius,  and 
others. 


DISCOURSE    IIL  83 

beholden  to  the  facrcd  ^\'ritings  for  all  that  is  valu- 
able ill  their  knowledge  oF  ancient  things  ;  the 
creation  of  the  world,  the  fall  of  man,  God's  pur- 
])ofe  of  gr.Ke  towards  fallen  mankind,  the  mani- 
feftation  of  his  power  and  providence  in  the  govern- 
ment of  the  world  for  Ibme  thoufands  of  years  ; 
the  knowledge  of  thcfe  things  we  derive  from  the 
]>ible,  and  entirely  depend  on  divine  revelation  for* 
The  mod  ancient  profane  hidorians  here  give  but 
very  little  l'atisfa6lion  ,-  they  do  not  begin  foon 
enoui^h,  th^ir  difcourle  is  dark,  obfcure,  broken, 
and  dilguiled  ;  the  reaion  of  v;hich  has  been  fuffi- 
ciently  intimated.  So  that  not  only  our  faith,  as 
chrillians,  is  eftabliflied,  but  our  curiofity,  as  men, 
gratified  by  the  Bible.     But, 

4.  Notwithftanding  the  great  difadvantages  the 
heathens  lay  under,  and  the  manifeft  defefts  of 
their  hiftories  ;  it  may  reafonably  be  expected,  that 
there  fliould  be  preferved  among  them  fome  me- 
mory of  the  great  events  recorded  in  the  Bible.  I 
ground  this  chicQy  upon  a  facl,  which  with  me  ad- 
mits of  nodifpute,  t;zz.  That  all  mankind  proceed- 
ed from  the  fame  (lock,  and  had  originally  the  fame 
parents.  What  cavils  are  advanced  againft  this, 
I  (hall  not  at  prefent  take  notice  of  ;  nor  can  I 
find  the  lead  weight  in  any  of  them.  The  Scrip- 
ture is  fo  plain  in  this  matter,  that  I  apprehend 
none  can  make  a  queftion  of  it  that  believes  the 
facred  writings.  The  apoftle  tells  us  Adam  was 
the  firft  man.  And  our  Lord,  fpeaking  of  Adam 
and  Eve,  fays,  that  at  the  beginning  of  the  creation 
God  made  them  male  and  female.  And  the  apoftle 
more  direftly  to  our  puipofe,  God  hath  made  rf  one 
blood  all  nations  of  men,  to  dwell  on  the  face  of  the 
earth  ;  fome  Greek  copies  followed  herein  by  the 
Arabic,  vulgar  Latin,  and  others,  read  "  of  one," 
that  is,  of  one  man,  leaving  out  •*  blood  ;"  but 
tiiere  is  no  need  of  the  criticifm  ;  blood   fignifies, 

M 


84  DISCOURSE    III. 

as  is  common  in  the  bed  Greek  authors,  the  ftock 
out  of"  which  mankind  fprings.  Add  to  this,  that 
Adam  exprefsly  calls  his  wife,  the  mother  of  all 
living,  making  that  the  reafon  of  her  name  Eve. 
So  that  1  need  not  call  this  a  poftulatum,  and  de- 
fire  it  may  be  granted  by  thofe  that  receive  the 
Bible  :  It  is  a  certain  truth,  fully  revealed  there, 
that  from  this  pair,  Adam  and  Eve,  all  mankind 
derived,  and  the  whole  world  was  peopled. 

I  am  only  to  obferve  further,  that  after  the  def- 
truftion  of  the  world  by  the  deluge,  Noah  and  his 
fons  were  the  heads  and  parents  of  a  new  world. 
For  this,,  at  prefcnt,  I  appeal  to  the  Scriptures;  you 
liave  it  in  exprefs  words,  Gen.  x.  32.  after  an  ac- 
count of  the  ciefcendants  from  Japhet,  Elam,  and 
Shem,  it  is  added, /Af/i  aj-e  the  Jamiliei  of  the  fons 
of  Noah,  afttr  thar  generations^  intheir  nationSy  and 
by  thefe  ivere  the  nations  divided  in  the  earth  after  the 
flood. 

Now  to  apply  this  to  my  prefent  purpofe,  fmcc 
all  mankind  had  a  common  original  ,  firft,  from 
Adam,  and  then  from  Noah  and  his  fons,  it  ismoft 
reafonable  to  think  they  fliould  have  among  them 
fome  memory  of  the  chief  fafts  in  the  Mofaic  hif- 
tory,  that  were  of  common  concernment;  as  the 
creation  of  the  world,  with  the  manner  of  it ;  the 
name  of  the  firfl  man,  the  firfl  inftitutions  or  ordi- 
nances of  religious  worfhip,  the  general  flood,  and 
the  like.  It  is  not  accountable  that  all  thefe  things 
fhould  be  utterly  loft,  and  no  footfleps  of  them 
continue  in  the  heathen  nations,  fmce  they  had  the 
fame  originaU  So  that  what  remains  here  to  be 
done,  is  to  enquire,  what  traditions  we  find  of  the 
facred  hillory  among  the  heathen  writers.  Your 
atterition  I  know  would  not  accompany  me,  fliould 
I  enlarge  upon  this  head  :  and  therefore,  though  I 
have  taken  fome  pains  to  collect  what  I  can  meet 
with  relating  to  the  fubject,  and  which  I  am  fenfi- 


DISCOURSE    III.  85 

ble  is  of  ufe  for  confirming  our  belief  of  the  Bible. 

o 
I  Iliall  pafs  it  over  with  fomc  Ihort  and  general  hints. 

Let  me  obferve,  that  the  moll  ancient  and  cele- 
brated hiftorian  among  the  pagans,  Sanchoniatho, 
has  a  great  many  indances  of  the  fcripturc  hiftory, 
and  of  the  (lories  related  by  Moles:  as  concerning 
the  creation,  the  original  of  idolatry,  tlie  invention 
of  arts,  the  foundation  of  cities,  the  calling  of  Abra- 
ham, and  the  like;  in  fo  much,  that  Porphyry,  an 
ancient  philolopher  and  a  great  enemy  to  chrilti- 
anity,  endeavors  toellablifli  the  credit  of  his  hifto- 
ry,  from  its  agreement  with  that  of  Mofes. 

I  mull  not  defcend  to  particulars,  and  trace  all 
the  pafTages  that  occur  to  our  purpofe.  The  fullefl 
account  that  is  given,  by  any  one  author,  is  in  that 
Icarnedbook  o^Gvoiwis^Of  the  truih  oj  the  chrijlian 
religion^  an  abridgment  of  which  I  fliall  offer,  as  I 
find  it  prepared  to  my  hands  by  an  ingenious  wri- 
ter. *  "  The  manner  of  the  formation  of  the  earth 
**  out  of  a  chaos  is  mentioned  by  the  ancient  Phas- 
*'  nician,  Egyptian,  Indian  and  Greek  authors:  the 
"  name  of  Adam  and  Eve  by  Sanchoniatho  and 
"  others :  the  longevity  of  the  antedeluvians  by 
"  Berofus,  Manctho,  &c.  The  ark  of  Noah  by  Be- 
*'  rofus  :  many  particulars  of  the  [Jood  by  Ovid  and 
"others.  The  family  of  Noah,  and  two  of  every 
"  kind  of  animals,  entering  into  the  ark  with  him, 
"  are  mentioned  by  Lucan,  as  a  tradition  of  the 
**  ancient  Grecians:  the  dove  which  Noah  fent  out 
"  of  the  ark,  by  Abydenus :  the  burning  of  Sodom 
"  by  Diodorus  Siculus,  Strabo,  Tacitus  and  others. 
*'  Several  particulars  of  the  hidory  of  Abraham, 
*'  and  the  reft  of  the  patriarchs,  by  Berofus  and  ma- 
"  ny  more.  Many  particulars  of  Mofes's  life,  by 
"  Bcnjius  and  others.  The  eminent  piety  of  the 
**  moll  ancient  jev.'s,  by  Strabo  and  Jultin.   Divers 

*  Dr.  Clark's  evidence  of  natural  and  reveaW  religion,  p.  259 


86  DISCOURSE    III. 

"  aftions  of  David  and  Solomon  in  the  Phoenician 
"  annal?.  Some  of  the  aBionsof  Elijah  by  Menan- 
**  der,  and  confefled  by  Julian  himielf.  Thehiftory 
"  of  Jonah  under  the  name  of  Hercules,  by  Lyco- 
^' phron  and  ^Eneus  Gazaeus;  and  the  billory  of 
"  the  following  times  byamultitude  of  authors."  * 
To  this  I  might  lubjoin,  that  a  great  deal  of  fcrip- 
ture  hidory  was  diiguiicd  in  the  heathen  miihology, 
as  the  names  of  God,  Jehovah,  Elohim,  and  the 
like;  the  names  of  Adam  and  others  of  the  patri- 
archs, the  name  of  Noah  under   that   of  Saturn; 


*  It  would  be  eafy  to  add  a  great  many  other  part'c.  lars  to 
thefe  ;  as,  the, attempt  to  beild  the  lower  cf  Babel  wa^  nut  only 
fungby  ihe  poe-s.  bat  lecordedby  Berolus,  Abydenus,  Euj^clemus 
and  oiliers.  The  confaiicn  ^nd  di.  ii'u  n  cflangiages  upcn  that 
cccafion  was  gene  ally  appiei  ended  and  ackn^v^ledced  by  the 
heathens,  who  owned  that  ongin.illy  the.e  was  but  one  language 
in  ihe  world,  as  )o!erhus,  Eulebius,  and  it.  Cy:il  infoims  us  fiom 
Abydenus,  and  o.her  cf  their  wrilers.  Many  thingb  cfncdning 
Jofeph,  his  character,  c:-ndu(5l  and  management  in  Egypt  arc 
rr.enrioncd  by  Ju'lin.  Se\eial  particulars  lela  ing  to  the  Jiraelites 
cf  old  occur  in  their  authors  ;  as  their  going  into  Egypt,  and 
theii  coming  out  cf  it  again,,  atieiled  by  IVIaneiho,  Lerofus,  Strabo, 
Juitin,  and  Others  ;  the  dividing  the  red  iea  for  a  paiTage  to  thcnr, 
hy  Artapanas,  and  Dicdoras  ticvlus  ;  their  tra^eUing  in  thede- 
iarts  cf  Arabia  and  coming  to  m.ount  £inai  by  juliin  ;  their  being 
fed  wiih  manna  in  the  w  Idemels  by  Artaranr.s,  who  lays,  they 
lived  there  upon  a  certa  n  Inow  which  God  r;;ined  f.cm  heaven. 
As  to  Mofes  himielf,  his  ftory  is  wiinefled  to,  and  lecorded  by 
Egyptian,  Phoenician,  Chaldaan  and  Giecian  wriiers.  Eeiide?, 
•R'hat  is  aneruards  taken  notice  of  by  the  auiKor,  tl  e:e  is  a  parti- 
cular and  jcmaikable  account  of  him  gi'>  en  by  Artapanus  and  Nu- 
menius,  as  of  his  being  taken  out  cf  the  wa^ei;  b' ought  up  at  court, 
working  miracles,  and  be'ng  oppofed  bef -le  the  king  by  certain 
magicians,  called  jannes  and  Jambres,  v,  ho  attempted  to  do  the 
like,  &c.  Theie  are  divers  other  fa6}s  related  in  the  Old  Tellament 
the  meinory  whereof  ieem.s  to  have  been  Drefer\  ed  among  the  hea- 
thens, and  which  were  probably  referred  to  in  their  f„bles,  as  the 
ftory  cfjephtha's  daugh'er  under  the  name  of  Iphigena;  Abra- 
ham's attempt  to  'acril.ce  ifarx  his  only  fen  by  Sarah,  in  the  fable 
of  Saturn's  faciif cing  his  only  fen  Jeci'd,  whom  he  had  by  the 
nymph  Anobret,  and  the  like.  But  the'e  a;e  fufiicient  for  a  (^e- 
t-imrn,  and  may  ferve  to  atteft  the  Huih  cf  .he  Scr  pture-hiflory. 


DISCOURSE    III.  87 

Bochart  fliews  no  Icfs  than  fourteen  inftanccs  of  a 
parallel  between  the  one  and  the  other.  The  flood 
of  Noah,  as  it  could  not  cfcape  them,  nor  the  me- 
mory of  it  be  loft,  upon  the  principles  I  have  men- 
tioned, io  it  is  taken  notice  of  by  many  of  them, 
and  generally  under  the  name  of  DencalionSy  * 
with  iiich  particular  circumilances,  as  (hew  their 
account  muil  be  borrowed  from  fcripture  ;  or  if 
it  depends  upon  traditions  prcfcrved  among  them, 
that  very  much  confirms  the  fcripture  ftory. 
Change  the  name  of  Deucalion  for  Noah,  and  Lu- 
cian's  rcprtfentation  of  this  matter  is  almolt  paral- 
lel to  that  of  Mofes;  he  tells  you  the  firft  genera- 
tion of  men  were  dedroycd,  and  Deucalion  was  the 
progenitor  of  a  fecond  generation  :  he  afcribes 
their  dcftrutticn  to  their  wickednefs,  and  makes 
the  means  of  it  to  be  a  flood  of  water  ;  that  Deu- 
calion and  his  family  only  were  faved,  and  that  in 

*  Berouis  the  Childxan  hiiloiian,  Abydenus  and  Alexander 
Pt'Kheiilor  dexribe  it  under  ihe  name  cf  Xi'^athrus's  £ocd,  and 
jr.ention  a  gic-at  mafty  paiticulars  conconing  it,  that  have  a 
furprilmg  co-incidence  with  the  account  gi<  en  by  JX^o.'cs.  A*, 
that  he  was  forewarned  of  it  befoiehand,  was  directed  to  build 
a  fort  cf  a  fnip  for  the  preiervation  of  h'.mfclf  and  his  kindred, 
eight  perfcns  in  all,  to  take  provifion  wi;h  him  for  their  fiibfili-- 
ence,  together  \vr.h  beafts  and  fowls  ;  that  accordingly  he  did 
fo,  and  when  the  flood  abated  Tent  out  feme  birds  w  hich  returned, 
to  the  fhip  twice  but  the  third  time  came  back  no  more,  vheeby 
he  underi-ecd  that  the  earth  began  to  appear,  upon  which  taking 
oft  the  cover  he  found  the  Itiip  relied  upon  a  mountain,  and  after 
fome  time  he  went  out  and  offered  fscrifices.  And  no  doubt 
Ogygcs  ficod  fpcken  of  by  other  ancient  writers,  was  only  a 
corrupt  tradi:i„nof  the  fame  event,  that  cf  Ncah.  Lucian  fay?, 
that  ail  cieatures  went  into  the  ark  by  couple'?.  Plutarch  men.i- 
cns  the  very  time  when  Noah  (under  the  name  cf  Dci-calion)  en- 
tered in'.o  the  aik,  and  of  his  fendmg  fonh  the  dove  to  difcover 
the  Rale  cf  -.he  waters,  whciherthey  were  dccreafed  or  no:  and 
he  adds,  tiiat  it  returned  into  the  ark  again.  Indeed '.hcjc  was 
hardly  any  nation  that  had  not  fome  notion  remaining  cf  the 
deluge,  if  Mart  nius  m.ay  be  credited,  there  is  a  tradition  cf  it 
among  tLe  Ch  nefe,  and  ve  are  even  told,  that  the  Americans  cf 
PcrUj  Mc.ico.  oc  h.Tie  fcill  u'lelike  traJi':ion  among  ^hem. 


M  DISCOURSE    III. 

•a  great  ch eft,  into  which  he  came  with  his  children, 
and  with  feveral  animals  ;  and  that  the  deluge  of 
water  funk  into  a  great  hiatus,  or  gap  in  the  earth. 
Thefe,  and  a  great  many  more  particulars  of  fcrip- 
ture  hiftory,  are  commemorated  among  them, 
though  changed  and  mangled  in  their  fables.  But 
any  one,  that  has  the  Bible  in  his  hands,  may  trace 
them  in  the  flories  they  tell, 

I  will  only  hint  at  two  things  more  here,  namely, 
that  Moles  was  univerfaliy  owned  among  them,  and 
celebrated  as  a  lav;giver.  Longinus  mentions  him 
as  no  ordinary  man.  Strabo  Ipeaks  of  him  with 
great  commendation,  and  Diodorus  Siculus  places 
him  among  the  chief  lawgivers,  Trogus  Pompeius 
takes  notice  of  his  beauty  and  wifdom,  agreeably 
to  the  charafter  Stephen  gives  of  him  in  A8:s  vii. 
Farther,  they  had  among  them  a  great  many  religi- 
ous rites^  which  I  think  is  evident,  they  derived 
from  the  Jews;  as  circumcifion,  fo  famous  among 
the  Iflimaelites  in  Arabia.  So  their  weekly  fabbath, 
new  moons,  and  above  all,  the  confta'nt  cuftom  of 
Sacrificing.  Thefe  things  were  notorious  among  the 
heathen  nations,  and  I  look  upon  them  as  fo  many 
footfteps  of  the  original  laws  given  to  the  patriarchs 
and  Jews,  and  atteltations  to  the  facred  hiftory. 

And  from  the  whole,  without  further  reafoning, 
I  think  I  may  infer  with  good  evidence,  that  the 
'hiftory  of  Mofes  is  true.  That  they  fpeak  of  them 
To  fully  as  they  do,  and  that  there  is  fuch  a  general 
concurrence  and  agreement  among  them  upon  the 
main  heads  of  the  facred  hiftory,  I  think  can  never 
be  accounted  for,  but  upon  fuppofition  that  the  hif- 
tory is  genuine  and  authentic.  Whence  fhould  all 
ihe  -world  have  thefe  notions  of  a  chaos,  of  a  crea- 
tion out  of  it,  of  the  flood,  of  Abraham  and  the  pa- 
triarchs, of  Jewifh  rites'^  and  whence  Ihould  they 
.  lake  up  the  pra6tice  of  facrificing,  which  univer-- 
fally  obtained  among  them,  had  not  Cod  appointed 


DISCOURSE     III.  89. 

it,  and  had  it  not  come  to  them  from  the  patriarchs 
and  Jews?  That  the  rcafon  of  mankind  Ihould 
agree  in  fucli  a  rite  of  worlhip  for  appealing  God, 
aiid  recommending  thcmiclves  to  his  favor,  \i>  not 
imaginable.  For  how  flioiild  they  conclude,  that  the 
deity  would  be  pleafed  with  the  dcftru6lion  and 
blood  of  any  of  his  creatures.  So  that  I  think 
their  opinions  and  lentiments,  the  fcattered  frag- 
ments of  the  facred  hiitory,  that  occur  in  the  pagan 
writers,  and  their  religious  obfervanccs, are  loltrong 
a  teftimony  to  the  hillory  of  iMofes,  that  no  reafon- 
ahle  man  canqueltion  it,  unlel'sat  the  fame  time  he 
will  cjueftion  all  hiitory,  and  deftroy  all  the  monu- 
inenrs  of  ancient  fatts,  both  facred  and  profane. 

If  any  afk,  whence  had  the  gentiles  their  account 
of  thefe  things?  I  anfwer,  in  fhort,  fome  of  them 
might  be  had  by  tradition  from  the  ancient  patri- 
archs, from  Noah  and  his  ions.  Several  things  they 
might  learn  from  the  Ifraelites  during  their  flay  in 
Eg)^t.  And  they  might  get  intelligence  of  fome 
other  particulars  from  the  Jews  themfelves,  after 
their  fettlement  in  Canaan,  and  from  their  facred 
Scriptures,  *  as  might  be  made  appear  highly  pro- 
bable, but  that  I  mull  not  enlarge  upon  thefe  things. 

*  TJie  heathens  may  reafonably  be  fuppofed  to  have  had  their 
kno'.vled^fcof  theie  matters  fome  or  all  of  the  ways  here  hinted  at. 
For  mankind  defcending  from  one  common  father  Noah,  who  we 
may  be  fure  carefully  inllrufted  all  his  children  in  the  hiftory  of 
the  world,  the  creation,  fall,  deluge,  &c.  It  is  by  no  means  likely, 
tint  the  more  remarkable  pairages  concerning  thefe  great  events 
fliould  foon  be  totally  forgotten  among  any  of  his  pofterity. 
Certainly  they  would  be  handed  down  from  age  to  age,  and  fome 
kind  of  tradition  be  preferved  of  them  a  confiderable  while, 
though  indeed  it  is  natural  to  imagine,  it  would  by  degrees  be  fo 
broken  and  altered,  as  exceedingly  to  difguife  the  truth.  Befides» 
om  cannot  but  conclude,  that  during  the  long  refidence  of  the  If- 
raelitci  in  Egypt  they  would  communicate  many  things  to  the 
Egyptians,  and  others,  who  frequently  correfpondcd  with  them. 
Without  queftion  Jofeph,  and  other  good  men,  would  improve 
the  opportunity  they  had  of  fpreading  the  knowledge  of  thofe 


Qo  DISCOURSE    III. 

I  muft  yet  beg  your  patience  vhilll  I  touch  the 
other  part  of  the  hiftory  of  the  Bible,  that  of  the 
New  Teftament,  as  recorded  by  the  four  evange- 
lifts,  and  in  the  a6ls  of  the  apollles.  I  have  here 
a  noble  fubjeft,  and  fufficient  matter  had  I  time  to 
launch  out.  The  fafts  related  there  were  done 
openly  in  the  face  oi"  the  fun,  and  cxpofcd  to  the 
view  of  the  world  :  not  done  in  a  corner  but  pub- 
licly. And  when  the  hiflory  of  thcfe  things  was 
formed,  it  was  not  concealed,  but  proclaimed  and 
divulged  to  all,  and  therein  a  challenge  and  appeal 
made  both  to  friends  and  enemies. 

As  to  particulars,  1  muft  be  forced  to  take  the 
fame  method  as  before,  give  you  an  abftraft  from  the 
fame  learned  author,*  which  he  takes  from  Grotius. 
His  words  are,  that  a  little  *'  before  the  coming  of 
**  our  Saviour  there  was  a  general  expedaiion 
"  fpread  over  all  the  eaftern  nations,  that  out  of 
"  Judea  fliould  arife  a  perfon  who  fhould  be  go- 
"  vernor  of  the  world,  isexprefsly  affirmed  by  the 
**  Roman  hiitorians,  Suetonius  and  Tacitus:  th?t 
*'  there  lived  in  Judea  at  the  time  which  the  gofpel 

•  Dr.  Clark's  evidence  of  natural  and  revealed  religion  p.  271. 

truths,  which  had  been  faithfully  tranrmitted  down  to  them  from 
their  excellent  anceftors  the  Patriarchs,  and  would  take  care  to 
leave  fome  laiUng  memorials  of  them  among  a  people  they  had  ia 
much  converfation  with.  And  then  the  Gentiles  undoubtedly  de- 
rived a  great  many  of  their  notions  from  the  facred  oracles  after- 
wards, both  In  Judea,  whither  feveral  of  them  travelled  for  in- 
ftrudiion,  and  in  Egypt,  where  a  multitude  of  the  Jews,  occaficn- 
ally  at  Icalt,  refided,  and  whence,  the  bell  records  we  have  of  thofe 
times  inform  us,  moft  of  the  famous  fages  and  phllofophers  of  old 
fetched  their  learning,  as  Solon,  Thales,  Pherecydes  Syrus,  Py- 
thagoras, Plato,  &c.  That  this  was  rcaj]y  the  cafe,  we  have  th2 
teftimony  of  the  ancient  Jews,  chriftians  and  heathens,  as  has  been 
fhewn  at  large,  and  the  matter  of  fadl:  atrcued,  and  clearly  proved, 
by  abundance  of  our  m.oft  learned  modern  writers,  fuch  as  Scali- 
ger,  Grotius,  Bochart,  Voffius,  Seldea,  Hustius,  Stilling  fleet. 
Gale,  and  inanv  otlicrs. 


D  I  S  C  O  U  R  S  E     lir.  91 

relates  fiicli  a  perfon  as  Jefus  of  Nazaretb,  is  ac- 
kiiowlcdged  by  all  autliors,  both  jcwifh  and  Pa- 
gan, who  have  written  ever  fince  ihat  time.  The 
ftar  that  appeared  at  his  birth,  is  mentioned  by 
Clialcidious  the  Platonilt;  as  is  aHo  the  journey 
of  the  Ciialdae-in  wUe  men.  Herod's  caufing  all 
the  children  in  Betlilehem,"  and  among  the  rcll 
is  own  foil  **  under  two  years  old  to  be  (lain,  and 
a  reflection  made  thereupon  by  the  emperor  Au- 
gultus,  that  it  was  better  to  be  Herod's  fwine  than 
his  Ion  ;  is  related  by  Macrobius.  Many  of  the 
miracles  that  jefus  wrought,  as  his  healing  the 
lame,  the  blind,  and  calling  out  devils,  are  owned 
by  the  mod  implacable  enemies  of  chriflianity, 
bv  Celfus  and  Julian,  and  the  authors  of  the  Jew- 
ilh  Talmud.  That  the  power  of  the  heathen 
gods  ceafed  after  the  coming  of  Chrifl,"  of  which 
may  fay  more  afterwards,  **  is  acknowledged  by 
Porphvry.  Many  particulars  of  the  collateral 
hiitory  concerning  John  the  baptift,  Herod  and 
Pilate,  are  largely  recorded  by  Jofephus  :  the 
crucifixion  of  Chrid  under  Pontius  Pilate,  is 
related  by  Tacitus  ;  and  divers  of  the  molt  re- 
markable circiuTiltances  attending  it,  fuch  as  the 
earthquake  and  miraculous  darknefs,  was  record- 
ed in  the  Roman  regiders,  and  are  in  a  very 
particular  manner  attelted  by  Phlegon."* 
N 


*  That  the  mol  cotifiderable  fa£ls  mentioned  in  the  New  Tefta- 
ment  are  con  armed  by  the  concirrent  atteltation  of  Jewi'li  and 
hea  henauthjrs,,mighc  be  msde  appear,  by  a  much  larger  ind  c- 
ti  )n  of  partic'jiars  ;  but  1  chine  to  refer  the  inquilhi/e  reader  to 
Mr.  Lardner'.s  c.edibdity  of  ilic  gofpcl  hillory,  where  lie  will 
me^t  wiihfjll  laa-faftion  upon  this  head  ;  andinflead  of  ihinkin;^ 
it  irranjc,  that  we  have  no  more  and  plainer  corrobo.aunG;  teJli- 
monici  from  ihofe  writers  to  the  matters  of  fafl  recorded  in  the 
gofpels,  I  am  perlliaJed,  he  will  rather  admire  that  we  have 
fo  many,  and  fuch  clear  ones,  as  we  ha^e.  Efpecially  con- 
fid  jr  n^;,  how  leldom  it  was  to  their  purpole  to  take  notice  of 


92  DISCOURSE     III. 

I  migbt  add  to  thefe  teftimonies  the  acts  of  Pi- 
late, which  though  queflioned  by  feme,  have  I 
think  a  great  probability  in  them.  The  cafe  was 
this  :  it  was  ufual  for  the  Roman  deputies,  or  go- 
vernors of  provinces,  to  give  an  account  of  the 
chief  things,  during  their  adrniniftration,  to  the  em- 
peror :  accordingly,  Pilate  gave  an  account  to  Ti- 
berius of  what  had  happened  in  his  time  concerning 
Jefus  of  Nazareth  ;  an  account  of  his  miracles, 
death,  crucifixion  and  refurreftion  :  upon  which, 
it  is  faid,  that  emperor  propofed  it  to  the  fenate, 
that  he  fliould  be  admitted  into  the  number  of  their 
gods ;  and  decreed,  that  none  fliould  be  accufed 
for  being  a  chriliian  during  his  reign.  Two  things 
I  may  remark  with  reference  to  this,  matter,  namely, 
that  Pilate's  account  was  enrolled  in  the  public  re- 
cords at  Rome  :  and,  that  the  fathers,  as  Juftin 
Martyr,  and  TertuUian  afterwards  appealed  to  the 
emperor  and  fcnatc  upon  the  head,  in  their  apolo- 
gies for  the  chriftian  religion.  Which  we  cannot 
imagine  they  would  have  done,  had  they  not  been 
well  affured  of  the  fatl,  that  fuch  things  were  re- 


tliefe  things,  how  unacquainted  they  mufl  be  fuppofcd  to  have 
been  with  them  for  the  moft  part,  and  bow  little  they  believed 
them,  having  never  impartially  examined  into  thsir  truth.  In 
Ihort,  nothing  feems  to  me  more  unreafonable  than  to  urge  the 
•want  of  plainer  and  fuller  tellimonies  from  heathens  and  Jews,  to 
thefafts  on  which  the  belief  of  the  chridian  religion  is  grounded, 
as  an  argument  againfl  it,  when  the  very  plainnefs  and  fullnefs  of 
a  tcilimony  of  this  fort,  is  by  many  thought  a  fufficient  reafon  to 
fufpeft  it  to  be  fpurious  and  counterfeit,  the  forgery  of  feme  over 
oiRcious  chrifdan.  This  is  the  cafe  with  reference  to  that  famous 
controverted  pafTage  in  Jofephus,  the  beft  argument  that  I  knosr 
of  produced  againft  the  gcnuinenefs  of  wh'ch  is,  that  it  contains  an 
higher  charafter  of  our  faviour  than  it  is  likely  an  unbelieving 
Jew  would  give.  And  as  I  doubt  not  the  cafe  would  have  been 
the  fame  in  other  inflances,  it  mull  needs  be  very  unfair  to  make 
the  paucity  of  fuch  teftimonies  an  ob;e'"tion  againft  chriflianity. 
So  that  upon  the  whole,  T  think  it  manifeft,  that  we  liave  as  many 
and  jull  fuch  as  we  could  in  reaf^^n  look  for  and  expe^-H. 


DISCOURSE    III.  93 

giflcred,  and  ihat  their  enemies  had  nothing  to  al- 
Icdgc  in  oppofition  to  it. 

Now  this  was  a  tcflimony  of  a  public  nature. 
Pilate,  you  know,  was  the  judge  before  whom  our 
Lord  was  tried,  and  by  whom  he  was  condemned. 
The  thing  was  of  fo  great  confequence,  and  made 
Aich  a  noife  in  the  world,  tliat  one  cannot  think  he 
would  pafs  it  over  in  filencc,  and  take  no  notice  of 
it  to  the  emperor.  The  fatl  is  confidered,  the  mat- 
ter laid  before  the  fcnate,  and  committed  to  their," 
records  ;  and  thereupon  a  decree  made  in  favor  of 
the  chriflians.  That  this  is  likely  to  be  true,  may 
be  argued  from  the  circumftances  of  the  cafe.  The 
emperors  expected  from  their  deputies,  an  account 
of  any  notable  event  that  happened  where  they 
were.  And  can  we  imagine,  that  Pilate  either 
would  or  durft  conceal  I'o  great  an  event,  as  that 
concerning  JeiusChrift,  about  which  all  Judea  was 
in  an  uproar,  and  in  which  he  himfelf  had  fo  great 
a  fliare,  From  hence  then,  we  may  infer  the  pro- 
bability of  the  flory  ;  and,  I  think,  conclude  its 
certainty  from  the  apologies  I  mentioned  of  Juftin 
Martyr  and  Tertullian.  They  were  both  learned 
men,  lived  in  the  next  century,  and  I  cannot  think 
It  confident  with  their  character  to  appeal,  as  wc 
i\nd  they  doj  to  the  head  of  the  Roman  empire,  and 
to  fo  auguft  a  body  as  the  Roman  fenate,  concern- 
ing this  fatt  had  it  been  in  the  lead  doubtful. 

So  that  here  you  fee,  we  have  the  tcflimony  of  all 
forts  of  authors  in  behalf  of  our  point,  of  thofe  that 
lived  in  the  time,  and  neareft  to  the  time,  when  the 
things  mentioned  in  the  New  Teftament  hiftory 
were  done.  The  teltimony  of  enemies,  of  Jews,  of 
Pagans,  of  the  emperor  and  fenate,  of  Pilate,  the 
very  man  that  judged  and  condemned  our  Lord. 
All  thefe  own  there  was  fuch  a  per'bn  as  Jefus 
Chriil,  that  he  lived  at  the  time  the  gofpcl  relates, 
that  he  wrought  miracles,  that  he  Vv'as  put  to  death 


94  DISCOURSE    III. 

by  crucifixion,  that  he  had  many  difciples  and  fol- 
lowers, of  whofe  affairs  feveral  of  them  ipeak.  And 
it  defcrves  obfervation,  that  the  moll  Ipiteful  ad- 
verfaries  of  the  chriftian  religion,  and  luch  as  at- 
tacked it  formerly  with  the  greateft  fharpnels,  as 
Julian,  Porphyry,  and  CcHun,  do  nut  dare  to  deny 
the  fatts  ;  they  own  what  is  laid  of  Jefus  Chriit  ; 
and  that  he  wrought  miracles  ;  only  they  pretend 
he  did  it  by  the  power  of  magic,  the  jews  fay  by 
the  Tetragrammaton,  juft  like  the  ablurd  cavil  of 
his  enemies  in  the  days  of  his  flelh,  that  he  call  out 
devils  by  Beelzebub,  the  prince  of  the  devils. 

You  will  allow  me,  1  hope,  to  fay  now,  that  fo 
far  I  have  made  good  what  I  undertook,  and  have 
fhewn  you,  that  the  charafters  of  authentic  hiftorians 
belong  to  the  writers  of  the  Bible  ;  they  have,  you 
fee,  the  teltimony  of  other  ancient  writers,  even  of 
their  very  enemies  to  confirm  their  hiftory.  The 
Old  Teftament  has  as  much  of  this  as  could  be  ex- 
pefted,  and  the  New  Teftament  more  plain,  direft, 
and  early  vouchers.  So  that  I  think  1  need  not 
fcruple  hence  to  conclude,  that  the  Bible  is  cer- 
tainly true.  But  I  have  not  yet  given  you  all  the 
evidence  of  its  truth.  I  proceed  therefore  to  the 
next  particular,  which  I  Ihall  difpatch  in  a  few 
words,  viz. 

5.  That  the  writers  of  the  Old  and  New  Tefta- 
ment treat  of  fubjcfts  of  great  importance,  in  which 
the  interefts  of  ir.en  are  very  much  concerned  : 
in  confequence  of  which,  we  may  conclude  their 
relations  of  things  would  be  examined  by  all  lorts 
of  perfons  ;  and  yet  none  of  the  moft  critical  ex- 
aminers are  able  to  difprove  them,  or  prciend  they 
were  falfe.  If  any  ancient  hiftory  be  a  trille,  con- 
tains things  of  no  moment  to  the  world,  niankind 
^^'ill  not  think  themfelvcs  obliged  10  look  very  nar- 
rowly into  it.  Be  it  true  or  falfc  it  is  all  one  to 
them.     When  this  is  the  cafe,  as  it  oftenis,  no  won* 


DISCOURSE    III.  95 

der  they  kr   it  pafs,  even  though  the  grcateft  part 
of  it  be  ficUon  and  romance. 

But  when  a  hiflory  comes  forth  full  of  great  and 
furpriling  events,  cipccially  of  new  laws  and  reve- 
lations, in  which  the  higheft  interelLs  oi  men  are 
nearly  concerned  ;  we  cannot  imagine,  it  fliould 
he  admitted  without  trial  and  fufficicnt  evidence. 
And  of  this  nature  is  the  hiftory  of  the  Bible. 
There  is  no  hiftory  of  equal  weight  with  it,  as  may 
be  Ihcwn  with  relpeft  to  both  tliofe  parts  of  it,  I 
have  already  more  than  once  touched  upon. 

The  hillory  of  Moles,  that  contains  the  memoirs 
of  the  creation,  the  fall  of  man,  the  promife  of  a 
redeemer  to  recover  loll  finncrs,  the  apollacy  and 
dedrudion  of  the  old  world,  the  prelervation  of 
Noah  and  his  family,  as  heads  of  a  new  race,  the 
laws  and  covenant  of  God,  and  the  wonders  of  his 
providence  towards  the  church,  has  fomething  in  it 
not  only  great  and  auguit,  but  of  confequence  to 
the  world  above  any  other  hiftorv.  And  though  I 
grant  the  Jews  being  diilinguifhed  and  feparate 
fiom  the  reil  of  the  world,  their  law  was  not  of  ge- 
neral and  univcrfal  concernment;  yet  even  their 
hiltory,  as  well  as  that  of  the  patriarchs,  was  fuch 
as  would  excite  the  attention  of  mankind  ;  parti- 
cularly, as  fo  many  things  are  related  in  it  that  give 
them  a  preference  to  the  reft  of  the  nations,  the  mi- 
racles God  wrought  for  them,  the  triumphs  of  his 
pi;ovidence  over  tlieir  enemies,  and  in  their  behalf, 
in  Egypt,  in  the  wildernels,  and  afterwards  in  Ca- 
naan. Their  neighbors  and  enemies  could  not  be 
ignorant  of  many  of  thefe  things,  and  had  they  been 
falfc,  would  loudly  have  remonflratcd  againil  them. 
Would  not  the  Egyptians  have  borne  tcilimony 
agsinft  what  Mofcs  lays  of  the  deftruttion  of  their 
monarch,  and  difgrace  of  their  country  by  fo  ftrange 
a  feries  and  train  of  judgments,  had  there  been  any 
room  to  contradict  his  report?  And  yet  we  find  no- 


96  DISCOURSE     III.- 

thing  of  this,  no  counter  hiftory,  but,  as  has  been 
obferved,  have  evident  footlieps  of  the  fads  reci- 
ted by  Moies,  in  their  moll:  ancient  records. 

I  need  not  Ihew  how  impoi  tant  Mofes's  hiflory 
was  to  the  Jews,  and  that  they  could  not  have  re- 
ceived it  without  examination.  They  would  never 
have  fubmitted  to  Mofe?,  had  he  been  an  impoftor; 
would  never  have  embraced  his  laws,  had  they  not 
known  they  were  divine,  nor  believed  his  hiltory, 
if  they  had  not  been  allured  it  was  true.  When  he 
delivers  his  law  to  them,  he  doth  it  in  drains  of  very 
high  authority,  and  figniiics  to  them  that  he  lets 
before  them  a  bleffing  and  a  curie.  A  blejfmg  if 
they  obeyedy  and  a  curfe  if  they  would  oiot  obey.  I'o 
the  fame  purpofe  he  lays,  /  have  fet  before  thee  this 
day,  Ufe  and  goody  and  death  and  evil.  And  again,  / 
call  heaven  and  earth  to  record  this  day  againjt  you, 
that  I  have  fet  before  you,  life  and  death,  bleffing  and 
curfing.  He  tells  them,  that  if  they  walked  in  the 
flatutes  and  "judgments  of  God  they  Jlioujd  live  and 
multiply,  and  God  would  blefs  them  in  the  land  zohi- 
ther  they  went  to  poffefs  it.  Bat  if  their  hearts  turn- 
ed away  and  they  zoould  not  hear,  he  folemnly  de- 
nounces to  them,  that  they  fiould  furely  perifli. 
And  as  their  law  came  with  fuch  an  awful  fanclion, 
fo  the  authority  of  it  reached  to  all  their  affairs; 
their  inheritances,  civil  riglits,  peace,  health,  and 
profperity  of  every  kind,  depended  upon  it.  I 
might  add,  that  though  the  whole  hidory  of  Mofes 
tends  very  much  to  exalt  the  mercy  and  grace  of 
God  towards  that  people,  and  fets  forth  the  won- 
ders of  his  providence  done  among  them  and  for 
them,  yet  it  leaves  them  under  fevere  cenfures;  it 
rcprefents  them  as  a  Itilf-necked,  rebellious,  un- 
grateful people;  gives  an  account  of  their  frcquc»it 
murmurings  and  apoftacies,  and  of  the  judgments 
of  God  inflicted  upon  theni  lor  their  lins  ;  fets  a 
znark  of  infamy  and  reproach  upon  fomc  eminent 


DISCOURSE    III.  97 

perfons  and  families  amon;;  them,  as  Aaron,  Miri* 
am,  Corah,  Dathan,  Abiram  and  others. 
.  Now  had  not  this  hidory  been  true,  and  known 
to  be  true  beyond  all  polFibility  of  quellion,  had  not 
the  laws  publiflicd  been  from  God,  the  cenfures 
pad  been  jufl,  the  things  related  been  done  accor- 
ding to  the  revelation  ;  as  it  had  been  in  the  power 
of  a  multitude  to  have  confronted  the  deceiver  and 
contradicted  the  (lory  ;  they  would  not  have  failed 
to  have  done  it.  The  account  given  of  them  was  of 
too  great  confequence  to  the  community,  and  too 
nearly  touched  particular  perfons,  to  pafs  with- 
out examination,  and  to  be  received  without  ir- 
rcfifliblc  evidence. 

As  to  the  New  Teflament,  every  one  will  dif- 
ccrn  the  importance  of  its  hiftory  and  of  the  fa6ts 
it  contains  ;  the  incarnation,  death,  and  refurrcc- 
tion  of  the  Son  of  God^  were  the  greatcft  events 
that  ever  entertained  the  world,  and  could  not  but 
draw  the  attention  of  men,  as  we  know  they  did. 
Confider  the  matter  a  little,  Jefus  of  Nazareth  an 
obi'cure  perfon  by  his  birth  and  education,  affumes 
the  character  of  the  Mefliah  ;  declares  himfelffent 
and  commiifioncd  by  God  the  Father  ;  and  accor- 
dingly acls  as  his  ambaffador,  repeals  the  ftatutes 
of  Mofes  ;  condemns  the  forms  of  worfhip  that  had 
fo  long  obtained  among  the  gentiles,  and  calls  upon 
them  to  renounce  their  idols  ;  reveals  a  new  doc- 
trine and  plan  of  religion;  works  miracles  a,nd 
fends  forth  apoftles  to  preach  his  doftrine,  and 
gives  them  alfo  power  of  miracles  to  confirm  that 
doctrine.  He  lays  down  his  life,  rifes  again  from 
the  dead,  promifcs  eternal  happinefs  to  his  follow- 
ers, and  demands  of  all,  as  ever  they  expert  an  in- 
tereft  in  his  falvation,  that  they  believe  in  him, 
and  fubmit  to  his  authority. 

Now  thele  were  fuch  very  important  things,  of 
fp  mighty  confequence  to  all  forts  of  perfons,  that  I 


98  DISCOURSE    III. 

think  it  was  impoffible  they  fliould  be  pafled  over 
with  indolence  and  neg!e6t.  Here  was  a  new  ftate 
of  religion  introduced,  the  venerable  rights  of  iMo- 
fes  cancelled,  the  fuperftitions  of  the  Pagans  tram- 
pl-ed  under  foot,  and  not  only  fo,  but  the  reputati- 
on both  of  the  one  and  the  other  ftruck  at.  For 
to  fay  nothing  of  any  other  inftances  of  their  con- 
du8;  fet  forth  and  cenfured  in  the  facred  hiftory, 
we  find  they  are  reprefented  there  as  afting  a  fcan- 
dalous  part  in  the  tragedy  of  Chrift's  death,  the 
Jews  perlecuting and  delivering  him  up  for  envy, 
and  Pilate  condemning  him  againll  the  convittion 
of  his  own  confcience.  The  former,  the  Jews, 
feem  apprelienfive  how  much  their  credit  was 
touched  in  the  matter,  and  therefore  endeavored  to 
filence  the  apoftles  and  ftifle  their  report^  alledging 
they  had  filled  Jerufalevi  with  their  doHrine,  and 
intended  to  bring  this  man's  blood  upon  them.  So 
that  had  there  been  room  for  cavilling,  any  pre- 
tence upon  which  they  might  hope  to  invalidate  the 
teftimony  of  the  {acred  writers,  their  n■^alice,  nay, 
a  concern  for  their  own  reputation,  would  hav^  put 
them  upon  it.  They  were  avowed  enemies  to  Je- 
fus  Chrift,  nothing  galled  them  fo  much  as  the 
fame  of  his  miracles,  and  the  fpreading  of  his  doc- 
trine thereupon  ;  and  we  may  be  furc  as  they  did 
obferve  thefe  things,  they  would  not  let  them  <:;o 
without  contraditlion,  but  that  there  was  no  ground 
fo:-  it. 

As  for  chrift ians,  the  whole  body  of  chriftians, 
they  were  fo  deeply  interefted  in  the  fafts  recorded 
in  the  gofpel,  that  it  is  certain  they  could  not  ne- 
gleft  them.  They  profefted  to  believe  the  golpel 
hiftory  and  indeed  ventured  their  all,  their  prefent 
and  everlafting  all,  upon  the  credit  thereof.  They 
could  not  be  chriftians  without  believing,  nor  be  • 
lieve,  ordinarily,  without  being  martyrs.  Their 
mafter  made  the  firft  neceifarv,  and  their  enemies 


DISCOURSE    III.  99 

Uic*  1  ittcr.  Chrid  would  not  accept  them  unlefs 
tiiey  w.)'ild  own  him.  confers  him,  and  be  faithful  to 
Fiim:  an  1  if  they  did  fo  their  enemies  generally 
p'^rfecuted  them,  even  unto  death. 

This  WIS  the  Itate  of  the  facrcd  hiftory,  efpecially 
of  the  gof()el  hiltor\'.  It  relates  matters  of  the 
grcitcft  importance  to  mankind,  wherein  their 
hig'icfl  interelts  are  immediately  concerned  ;  and 
c  )nfeq'jcntly,  they  could  not  but  think,  them  (elves 
obliged  to  eiiquire  narrowly  into  it,  as  a6laally  they 
did  ;  and  after  tiieir  utmoll  examination,  none  were 
able  to  dony  the  fatts,  or  dellroy  the  credit  of  the 
hiftory  :  from  whence  I  may  conclude,  it  is  un- 
doubtedly true. 

It  was  not  pofTible  to  forge  fuch  an  hiftory  as 
that  of  Mofes  and  of  Chrift,  and  perluade  man- 
kind to  believe  the  fame.  The  reafon  is,  they  were, 
too  much  concerned  in  thefe  things,  not  to  exam- 
ine whether  they  were  true  or  not.  There  are 
many  ancient  hiftories  of  fo  little  m :")ment  to  any 
part  of  mankind,  that  n  )  body  thinks  it  worth  his 
while  critically  to  enquire  into  all  the  pirticulars 
of  them  ;  and  therefore  no  wonder  that  fome  fuch 
pafs  current,  whatever  fitlions  there  may  b.i  in 
them.  But  when  the  hiftory  is  of  general  and  great 
moment  arid  importance  the  cafe  is  otherwife. 
Sioaidany  one  for  iiiftance,  pretend  to  give  us  an 
hiftory  of  our  own  nation,  or  but  df  the  reign  of  one 
of  our  kings,  wherein  a  gre^it  many  fa6ls  arft  forged, 
and  a  great  multitude  of  ftv)ries  told  agaiiift  tii^  in- 
lercft  n;id  reputation  of  any  confi jjrable  party. 
And  Ih  )uld  he  moreover  alterp.iblic  law?,  and  g> 
ab  )ut  to  impofe  a  new  ftaiute  book  ;  I  aik,  wherher 
fuch  an  hiftory  could  poUioly  obtain  any  credit, 
and  fuch  an  attempt  fucceed  amon:^  us  ?  would  not 
thoufands  rife  up  and  deLecl  the  impofture  ?  or  ra- 
ther the  attempt  would  fink  and   ruin  itielf  by  the 

O 


lOO  DISCOURSE    III. 

abfurdity  and  impudence  of  it.  The  fame  may 
be  faid  with  reference  to  an  abufe  and  forgery  of 
the  records  in  the  Bible.  No  man  could  have  con- 
trived fuch  a  book,  with  fuch  laws  and  fa^ls,  with- 
out expofir.g  himfelf  to  the  contempt  of  the  world,, 
of  Jews,  Pagans  and  Chriftians.  England  may  as 
foon  be  perfuadcd  to  receive  a  forged  body  of 
ftatutes  never  enafted  in  parliament,  nor  pleaded 
in  any  court  of  judicature,  as  the  jewifli  and  chrif™ 
tian  church  could  have  been  periuaded  to  receive 
the  laws  and  hiilory  of  Mofesand  Chrift,  from  the 
hands  of  an  impoftor. 

And  thus  I  have  gone  through  the  firft  of  the 
three  particulars  I  propofed  to  infill  upon  ;  have 
fhown  you,  that  the  lacred  hiflory  ha^  equal  credit 
with  any  ancient  hiflory,  and  that  all  the  charafters 
of  credible  hillorians  belong  to  the  writers  of  the 
Bible.  They  had  fufficient  knowledge  of  what 
they  wrote  ;  they  were  perfons  of  great  integrity  ; 
they  wrote  at  the  time  when  the  fafts  they  publifli- 
are  faid  to  be  done,  and  v.hen  it  might  be  known 
whether  they  were  done  or  no  ;  their  hiftory  is 
confirmed  by  co-temporary  writers,  and  the  things, 
they  relate,  are  of  fo  much  importance  to  mankind, 
that  they  could  not  but  think  themfelves  obliged  to 
enquire  into  them.  From  whence  it  follows,  that 
either  the  Bible  is  true,  or  we  can  have  no  evidence 
that  there  is  any  true  hiftory  in  the  world. 

And  now  to  conclude  this  difcourfe  with  a  prac- 
tical remark,  or  inference  from  Vvhathas  been  faid. 
If  the  Bible  is  true,  then  on  the  one  hand,  how  Oul 
and  deplorable  is  the  cafe  of  wicked  men  ;  of  car- 
nal, worldly,  fenfual  finners.  The  Bible  is  wholly 
againii  them.  It  cenuires  their  principles,  con- 
demns their  practice,  rcprefents  God  as  their  ene- 
my, and  hell  as  their  portion.  Wliich,  by  the  way, 
I  doubt  is  one  greit  rcalon  of  many  perl'ons'  enmity 
to  the   Bible,      it   checks  and   controuls  them    in 


DISCOURSE    III.  101 

their  finful  purfuits,  and  did  they  believe  it,  would 
exceedingly  terrify  them.  Hence  they  hate  it,  as 
Ahab  did  the  prophet,  becauf'e  it  Ipeaks  evil  to 
them.  If  the  Bible  be  true,  the  way  of  the  ungodly 
Jhall  perijh^  and  the  wicked  Jhall  be  turned  into  hell. 
On  the  other  hand,  we  have  hence  matter  of  great 
joy  and  comfort  to  good  men.  It  is  fo  much  our 
intereft  that  the  Bible  fliould  be  true,  that  methinks 
thofe  that  are  inclined  to  qucflion,  whether  it  is,  or 
not,  fhould  yet  wifh  it  tiue.  And  indeed  was  that 
the  caie  with  the  oppofcrs  of  it,  I  do  not  doubt  but 
their  fcruples  would  loon  be  over,  and  the  dilpute 
ceafe. 

A  good  man  would  not  for  the  world  that  the 
Bible  was  not  true.  He  finds  there  fo  much  fatis- 
faftion  concerning  God  and  providence,  as  govern- 
ing all  things  and  interefting  himfelf  in  all  his  af- 
fairs J  fo  much  alfurance  concerning  another  better 
flate,  fo  much  fupport  and  comfort  in  this,  that  he 
juilly  eflcems  his  Bible  his  inheritance  and  irea- 
fure.  Rejoice  then,  chriftian,  that  we  have  fuch 
good  evidence  of  the  truth  of  it.  There  thou  halt 
a  glorious  revelation,  a  jure  word  of  prophecy  ^  ex- 
cellent rules  to  dircftthy  praftice,  exceeding  great 
and  precious  promifes  to  afford  thee  comfort,  and 
a  certain  profpccl  of  eternal  life  hereafter.  O  be 
thankful  for  the  Bible  ;  iludy,  love,  and  live  the 
Bible  ;  and  you  (hall  find  all  true  at  laft,  and  that 
not  one  iota,  or  tittle  of  the  word  fliall  pafs  till  all 
be  accomplillied. 


J 


DISCOURSE     IV. 

The   truth    axd   credibility   or   the 
Scripture. 


Tim.   iii.   16. 


All  Scripture  is  given  by  infpiration  of  God,  and  is 
projitablc  for  dcHriney  fr  reproof,  for  corredion^ 
for  inftruHion  in  righieoufnefs. 

I  HAVE  made  it  appear,  I  think,  that  our  Bible 
is  of  equal  credit  with  any  other  ancient  hiitory, 
and  confequently,  that  if  it  be  not  true,  we  have  no 
fufficient  reafon  to  receive  and  believe  any  ancient 
book  in  the  world.  And  according  to  the  me- 
thod I  propofed,  I  am  now 

II.  To  Ihew  that  our  Bible  has  greater  marks 
of  credibility,  Itronger  evidences  of  truth,  than  any 
other  ancient  book.  I  might  argue  this  at  large  ; 
but  I  fhall  content  myfelf  with  a  few  obiervations. 
As, 

1.  The  writers  of  the  Bible  feem  to  have  excel- 
led other  hiftorians  in  their  moral  charafter.  They 
appear  to  have  been  perfons  of  eminent  integrity, 
goodnefs  and  virtue  ;  and  difcover  in  all  their 
^•ritings,  the  greatell  impartiality,  and  love  of  truth. 
Compare  them  in  thefe  things  with  mo'i  hiitorians 
in  the  world,  tnd  it  is  eafy  to  fee  on  v.hich  fide  the 
advantacre  will  be. 

To  touch  only  on  their  impartiality;  ho  .v  glo- 
rioufly  does  thatfiiine  through  all  their  narrations. 
Mofes  fully  relates  the  evil  things  of  his  nation  ; 


104  D  I  S  C  O  U  R  S  E     IV. 

both  their  fins  and  their  fufferings  ;  their  offences 
againfl:  God,  and  his  judgments  upon  them.  Nor 
doth  he  fpare  himrell,  he  records  feveral  inllances 
of  his  own  infirmities,  and  tells  you,  that  God  was 
angry  with  hin;  and  Aaron,  and  for  their  fins  ex- 
cluded them  out  of  the  promifcd  land.  The  New 
Teftament  writers  reprefent  their  mailer  under  all 
the  difadvantageous  cLarafters  or  a  faiieier,  as  load- 
ed with  reproach  and  contempt,  and  at  lall  under- 
going an  ignominious  death.  And  I  before  took 
notice,  they  do  with  great  freedom  fet  forth  their 
veaknelfes  ;  their  cowardife,  flownefs  of  belief, 
their  pride  and  emulations  ;  the  many  rebukes  they 
met  with  from  their  maltcr,  and  their  fhameful  for- 
faking  him,  and  denying  him  in  his  laft  fufferings. 
It  is  left  on  record  againft  the  great  apoftle  Paul, 
that  he  confented  to  the  death  of  Stephen,  arid 
made  havoc  of  the  church  ;  on  which  account,  he 
calls  \\\m{t\^t\\t  chief  of  Jinn  erSy  a  perfecutory  a  blaf- 
phemer,  and  injurious.  And  when  he  mentions  that 
glorious  anddiltinguifiiiiig  inftance  of  favor  to  him, 
his  rapture  into  the  tiiird  heaven,  he  doth  it  with 
fuch  circumftances  as  tend  to  mortify  him  ;  for  he 
tells  us  thereupon,  God  fcnt  a  thorn  in  the.  fle/Ji.,  a 
mejfenger  of  Satan  to  biijfet  him,  leji  hefiould  he  ex- 
alted above  meafure.  This,  and  the  like,  v,'as  the 
conduct  of  thefe  men  from  firll  to  laft,  as  might  be 
made  out  in  a  multitude  of  inftances.  But  it  is  fuf- 
ficient  to  fay,  there  never  were  in  the  world  more 
candid  fair  writers  ;  perfons  that  atted  a  more  dif- 
interefled  part  than  the  writers  of  the  Bible.  Bring 
other  writers  to  the  teil,  hear  and  examine  their 
charafters,  compare  them  to  that  of  Mofes  and  the 
apoltles,  and  I  amconhdent  few  can  bear  the  trial. 
The  common  hiftorians  muft  fall  before  tljem,  as 
Dagon  before  the  ark  of  God. 

What  grofs  fables  the  Greek  and  Roman  hifto- 
rians mixed  with  their  liiltories,  on  purpofe  to  ag- 


DISCOURSE     IV.  105 

f^randifc  and  raifc  the  fame  of  their  own  nations, 
has  been  taken  notice  of;  at  the  fame  time,  omitting 
whatloever  tended  to  their  diminution.  Among 
otlier  inftances,  this  is  remarkable,  that  *  Porfena, 
in  his  league  with  the  people  of  Rome,  obliged  them 
to  make  no  other  ule  of  iron,  but  for  the  tilling 
the  ground,  none  of  the  Roman  hiftorians  think  fit 
to  relate  this  circumftancc ;  whereas,  when  the 
people  of  Ifiael  were  reduced  to  the  like  ftraits, 
their  hiflorian  freely  owns  it.  And  even  Jofephus, 
the  celebrated  ]cwifh  hiltorian,  pafTes  over  in  fi- 
Icnce  feveral  thiii<;s  diflionorable  to  his  nation  ; 
particularly,  their  folly  in  mrking  the  golden  calf. 
But  the  facred  writers  have  none  of  thele  blemifhes 
upon  them,  none  of  thefe  objeftions  lying  againft 
them.  They  fought  not  their  own  glory,  the  ho- 
nor of  their  own  nStion,  their  friends,  their  party  j 
but  appear  in  all  they  fay  and  do,  to  aft  from  no 
other  principle  but  love  and  zeal  for  the  truth. 

Not  but  there  are  a  great  many  hiftories  wrote 
by  very  honcit  and  fincere  perfons,  who  had  no  de- 
fign  in  any  particular  to  impofe  upon  the  world; 
but  as  good  men,  the  belt  of  men,  are  in  all  things 
fallible,  in  many  things  prejudiced  ;  fo  none  of 
them  could  come  up  to  the  manifefl  character  of 
the  writers  of  the  Bible.  Thefe  have  beena6luated 
by  an  iiigher  fpirit,  have  difccn-ered  a  purer  zeal,  a 
more  Ready,  uniform,  divine  intention  in  their 
compofures.  Allow  me  therefore  again  to  repeat 
t!ie  corrollarv  and  confcqucnce  from  hence,  that  if 
wc  do  not  admit  the  Bible,  we  mud  give  up  all 
other  hidories  as  legend  and  juggle. 

2.  It  adds  to  the  credit  of  the  fcripturc  hiftory, 
and  gives  it  the  preference  to  all  others,  rhat,  as  I 
remarked  before,  it  contai ns  matters  the  moit  weigh- 
ty and  important  of  any  in  the  world.  It  treats  of 
things  of  fuch   a  nature,  that  all  mankind,  before 

*  Plla.  Nat.  Hl:^.  1.  34.  c  14. 


io6  D  I    S  C  O  U  R  S  E     IV, 

whom  it  was  laid,  would  think  themfelves  bound 
to  look  into  it,  and  fift  it  to  the  bottom.  There  is 
no  other  hiftory  like  to  undergo  fo  critical  a  fcruti- 
ny  as  the  iacred;  the  reafons  of  which,  I  have  al- 
ready hinted  at:  and,  I  think,  I  mayjuftly  alledge 
it  as  a  circumftance  in  favor  of  the  Bible,  and  as  what 
gives  it  a  fuperior  credit  to  any  other  ancient  book. 
3.  The  fcripture  hiftory  has  had  more  enemies 
than  any  other,  and  has  llood  the  tell  of  the  moll 
nice  enquiry  ;  fome  of  it  feveral  thoufand  years, 
and  all  of  it  feveral  hundred.  The  Jews  and  chrif- 
tians  have  efpoufed  their  refpettive  facred  hifto- 
ries,  upon  full  convittion  of  the  truth  of  each. 
Their  iucceffors  have  from  age  to  age,  and  for  a 
great  tra6l  of  time,  acquiefced  therein  as  fufficiently 
eftablifhed.  Nor  have  their  enemies,  for  fo  long 
a  while,  been  able  to  difcover  any  fraud,  or  cheat 
in  the  facred  writings,  notwithftanding  their  utmoft 
efforts. 

•  If  it  be  objefted.  That  the  adverfaries  of  chrifti- 
anity  might  confute  thefe  things  at  the  time  they  arc 
faid  to  be  done,  though  we  have  not  now  the  ac- 
count of  that  matter.  I  anfwer,  1.  We  have  no 
proof,  no  records  remaining  of  any  fuch  confuta- 
tion. Let'  the  objeftor  name  by  whom  this  was 
done,  or  undertaken  ;  produce  any  tradition  of 
fuch  a  faft,  any  book  wrote  on  fuch  a  fubjed.  If 
he  cannot,  there  is  nothing  in  the  allegation,  but  it 
muft  be  looked  upon  as  a  mere  cavil.  2.  It  is  evi- 
dent, the  enemies  of  the  Bible  never  pretended  to 
confute  or  deny  the  fa6ls  therein  reported  ;  for  in- 
ftance,  the  miracles  of  Chriil  and  his  apodles.  On 
the  contrary,  you  find  fome  oF  them  freely  confeff- 
ing  them,  What  JJiall  we  do,  (ay  thev,  to  thefe  men  ? 
for  that  indeed  a  notable  miracle  hath  been  done  by  them 
is  manijejl  to  all  them  that  dwell  in  Jerifalem  ;  and 
ive  cannot  deny  it.  Should  the  objcclor  turn  upon 
me,  and  fuggell,  that  I  am  pioduci.ng  the  teftimony 


DISCOURSE     IV.  107 

of  a  book  under  (Jilpiite,  that  it  is  only  the  Scrip- 
ture itlcir  that  tells  us  this.  I  reply,  thefe  fa4ls  are 
owned  b\'  the  heathens  and  jews  of  that  tim-e,  as 
has  been  proved.  And  belides,  the  jews  (ince  do 
not  pretend  to  deny  them  ;  but  plead,  that  Chrill 
wrought  miracles  by  the  power  of  magic,  or  by  the 
myfterious  ufe  of  the  Tetragrainmaton,  the  name 
Jehovah.  I  anlwer  further,  3.  Had  there  been 
any  fuch  confutation  of  the  facts  in  the  Bible,  the 
Jews,  no  doubt,  would  have  prciervcd  the  terti- 
monv  or  writings  of  luch  oppofers  ;  would  have 
made  ufe  of  them  in  their  difputes  againfl  chrilti- 
anity  ;  which  yet  they  never  did.  So  that,  I  con- 
clude, tliis  charafter,  this  fuperior  character  of  the 
credit  and  truth  of  the  Bible,  is  unqueltionable. 
No  other  ancient  book  has  been  fo  much  examined 
and  criticifed  upon,  and  Hood  the  attacks  of  ene- 
mies fo  long  and  fo  much. 

4.  The  Scripture  hiftory  receives  a  mighty  con- 
firmation from  the  concord  and  harmony  of  its  fe- 
veral  writers.  It  was  wrote  by  feveral  perfons,  in 
feveral  parts  and  ages  of  the  world,  and  every  one 
gives  teltiinony  to  another  ;  which  is  a  circumltance 
that  cannot  be  alledgcd  with  the  like  advantage  in 
behalf  of  any  other  book  or  hiftory.  Mofes  fpeaks 
and  writes  of  Chrifl;,  as  he  himfelf  tells  us,  John  v. 
46.  and  in  his  types  and  prophecies  points  out  and 
delineates  the  great  events  of  the  gol'pel  dilpenfation 
in  his  fong.  He  hath  raifed  up  an  horn  of  Jalvation 
for  us  in  the  hoiifc  of  his  fervant  David  ;  as  he  fpake 
by  the  mouth  of  his  holy  prophets^  which  have  been 
Jince  the  world  began.  So  Atts  iii.  24.  And  all  the 
prophets  from  Samuel  and  thnje  that  follow  after^  as 
many  as  havefpoken  have  foretold  of  thefe  days.  Mo- 
fes and  the  prophets  give  teltimony  10  Chrift  and 
the  gofpel  ;  foretell  and  defer! be  the  things  thereof. 
The  gofpel  owns  Mofes  and  the  prophets  and  gives 

P 


io8  D  I  S  C  O  U  R  S  E     IV. 

teftimony  to  them.  So  that  it  is  a  good  argument, 
that  if  any  part  of  the  Bible  be  true,  all  is  true  ;  if 
Mofes  be  true,  the  prophets  be  true,  the  New  Tef- 
tament  is  true  :  and  on  the  other  hand,  if  the  New 
Teftament  be  true,  fo  ar-e  Mofes  and  the  prophets. 
They  have  a  mutual  dependance  and  give  mutual 
teftimony.  They  ftand  or  fall  together.  An  ar- 
gument that  will  ferve  no  other  book  or  hiftory  in 
the  world,  at  leaft  not  fo  fully  as  the  Bible.  I 
might  add, 

5.  Ood  himfelf  hath  owned  this  hiftory,  and  gi- 
ven it  a  divine  teftimony  in  a  manner,  that  cannot 
be  pleaded  in  behalf  of  a-ny  other  hiftory.  He  has 
owned  this  book  to  be  'his  ;  owned  the  penman  of 
it,  and  vindicated  its  truth  and  aut;b.ority.  But  as 
this  belongs  to  anotther  argumenl;  and  will  bt  after- 
wards confidcrcd  as  a  proof  of  the  infpiration  of 
the  Bible,  I  ftiall  not  here  infift  u^pcn  it.  In  the 
mean  time  it  may  fitly  be  obferved  as  one  of  the 
particulars  that  give  'the  Bi'ble;  a  preference  to  all 
other  books. 

And  this  may  fuffice  for  tl^e  evidence  of  the  fe- 
cond  particular,  that  the  Bible  has  fuperi.or  marks 
of  cr^^dit  and  truth  in  it  above  any  other  hiftory. 
It.T-emains  according  to  what  J  pramiled, 

LII,  That  I  ftiew,  that  .all  circumftances  canfi- 
■dered,  it  is  morally  impoffible  the  Bible  Ihould  not 
be  true.  I  fay  morally,  by  which  I  diHinguifh  the 
impoffibility  I  {"peak  of,  from  that  which  is  fti  itl 
and,  abfolute,  arifing  from  the  nature  of  things. 
•All  human  underftandings.are,  and  will  be,  amper- 
ic£t.  If  we  have  the  teftimony  of  onemarn,  of  an 
hundred,  of  a  thoufand,  concerning  this  or  that 
particular,  we  may  have  great  rcalon  to  believe 
this  or  that  teftimony.  But  it  implies  not  contra- 
diction when  any  fay,  it  is  falle.  But  notwithftand- 
ing  this,  there  may  be  fuch  a  concurrence  of  cir- 
cumftances in  a  teftimony  or  an  hiftory  concerning 


DISCOURSE     IV.  109 

pal\  things,  as  renders  it  not  only  highly  real'onable 
to  believe  it,  but  even  inipoffible  to  be  falle  with- 
out changing  the  faculties  and  nature  of  man,  and 
the  (late  of  things  anions  mankind.  And  of  this 
kind,  I  think,  is  the  evidence  we  have,  that  the 
Scripture  contains  a  true  hiitory.  It  is  I  fay,  with 
the  dirtinttion  mentioned,  impoffible  the  Bible 
fliould  be  falfe.  To  confirm  which  pofition,  I  fhall 
offer  a  few  confiderations. 

1.  It  is  not  pof]:blc  that  the  writers  of  the  Bible 
Ihould  be  deceived  thcmlelves.  They  had  the  help 
of  all  their  fenfcs  and  faculties  to  enable  them  to 
difcerii'whcther  the  things  they  publifhed  were  true 
or  not.  And  if  fo  many  perlbns,  in  fo  many  dif- 
ferent cafes,  were  not  enabled  to  make  a  judgment 
about  what  they  relate,  having  all  of  them  their 
fenfes  and  the  ufe  of  their  reafon  ;  others  in  the 
like  circumftances  may  be  deceived,  you  and  I, 
and  ten  thouiand  more,  and  confequently  nothing 
can  be  certain  in  the  world. 

Mofcs  could  not  but  know,  whether  he  had  been 
with  Pharaoh,  treating  with  him  time  after  time  in 
the  manner  he  reports.  He  could  not  but  know, 
whether  he  tded  his  rod  for  the  working  fuch  mira- 
cles as  are  contained  in  his  hiftory  ;  he  could  not 
butknoAv  whether  he  had  been  on  the  mount  with 
God,  and  received  two  tables  of  ftone  from  God 
there  ;  -whether  he  brought  them  down  in  his  hands, 
broke  them  at  the  foot  of  the  mount,  and  had  .them 
afterwards  renewed.  The  New  Teftament.M^ii'iters 
could  not  but  tell,  whether  they  had  feen  Chrifl:, 
heard  his  dilcourfes,  been  witncffcs  of  his  miracles, 
icen  him  hang  on  the  crofs,  converfed  with  him 
after  his  rcfurrcclion,  and  leen  him  alcend  intp 
heaven  ;  they  could  not  but  know,  whether  they 
had  wrought  the  miracles  they  give  an  account  of; 
and,  particularly,  could  not  but  know  fuch  as  were 
wrought  upon  themfslves,  as   their  fpeaking  v.ith 


110  DISCOURSE     IV. 

tongues  they  had  never  learned  ;  they  might  know 
as  certainly,  whether  they  received  the  miraculous 
gift  of  languages  at  Pentecoft,  as  they  knew  their 
own  exiltence.  To  fuppofe,  that  a  multitude  of 
perfons,  and  that  of  all  forts,  fliould  be  deceived  in 
things  of  this  kind,  is  to  deltroy  the  nature  of  man, 
deny  that  he  is  a  rcafonable  creature,  capable  of 
moral  government,  and  rellctlsthe  utmoil  diflionor 
upon  God,  the  author  of  his  nature.  I  may  there- 
fore conclude,  it  is  imp.^flible  thefe  perfons  fhould 
be  themfelves  deceived.  If  what  they  wrote  was 
falfe,  they  knew  it  was  falfe,  and  they  could  not  but 
know,  whether  it  was  true  or  falfe. 

2.  As  they  could  not  be  deceived  themfelves,  fo 
it  is  impoffible  they  fhould  mean  and  intend  to  de- 
ceive others.  For,  1.  I  have  fliewn  they  were  per- 
fons of  great  integrity  and  truth.  The  charatters 
thereof  were  confpicuous  in  fill  they  laid  and  did. 
2.  They  were  under  great  obligations  to  fpeak  the 
truth.  Nothing  is  more  contrary  to  the  religion 
they  propagated,  and  the  dotlrine  they  taught,  tlian 
lying  ;  not  fo  much  as  a  pious  fraud,  an  officious 
lie,  was  allowed  by  them.  When  a  thing  of  that 
kind  was  imputed  to  them,  they  reje6ied  it  with  ab- 
horrence. If  the  truth  of  Gods  fays  the  apoftle,  hath 
wore  abounded  through  my  lie  unto  hi.s  glory ^  why  yet 
am  I  aljo  judged  as  a  Jinner  ?  and  not  rather  as  we 
he  flanderoufly  reportedy  and  as  feme  ajirvi  that  we 
Jayy  let  us  do  evil  that  good  may  come ;  whoje  damna- 
tion is  jujl.  And  you  every  where  find  a  mark  of 
reprobation  let  upon  lying  in  fcripture,  and  fuch  as 
indulge  to  that  vice,  appointed  to  deftruBion. 
Thus  we  are  told.  All  liars  fliall  have  their  portion 
in  ike  lake^  which  burnetii  zuith  fire  and  brimflone. 
Now  is  it  polTible,  that  thefc  perfons  fliould  invent 
a  lie,  fo  prodigious  and  blafphemous  a  lie,  as  that 
of  the  gofpel,  if  it  be  falfe?  Invent,  publifh,  and 
palm  it  upon  the  world  in  the  name  of  God  :  that 


DISCOURSE     IV.  Ill 

tlicv  fiioulddo  tills  in  contraditlion  to  their  ir.ani- 
fcll  charatlcr  and  avowed  dodrinc  ?  He  that  will 
impute  this  to  them,  niak.cs  them  the  moll  I'elf-con- 
tradicling,  fcU-condciniied  men  in  the  world.  3." 
They  could  have  no  motive  to  fuch  a  vile  under- 
taking. It  was  agaiiid  their  worldly  interefl ;  as  is 
evident  to  any  one  that  knows  their  cafe,  and  reads 
their  hiftory.  What  the  apoltle  Paul  l"a\  s  of  him- 
felf,  was  true  of  all  of  them:  Chrill  had  forewarn- 
ed them  of  it,  and  they  expetled  it,  viz.  That  bonds 
and  cjjlitl'ons  did  abide  them.  They  were  allured, 
that  to  follow  Chriltin  hopes  ol  anoiher  world,  was 
ilie  certain  way  to  be  undone  in  this  ;  that  they 
fJiould  be  hated  of  all  men  f(H-  his  iiaiiie-fakc,  fcour- 
ged,  every  way  perfecuted  even  uiit(.)  blood  and 
death.  If  it  be  faid,  they  had  not  much  to  lofe,  I 
anfwer,  fomc  of  them  left  a  very  comfortable  fub- 
jiilcncc.  Matthew  was  a  toll-gatherer,  an  oFlicerof 
the  culioms,  and,  no  queftion,  was  in  tlic  way,  not 
only  of  living,  but  growing  rich  in  fomc  mcalurc. 
Luke  was  a  phyfician,  and  the  apoftle  Paul  v/as  in 
fb  much  efteem  among  the  great  men  of  the  |ew- 
ifli  church,  and  fo  much  d-e\  oted  to  their  interelt, 
was  fo  learned,  exad,  and  zealous  in  hisprofeflion, 
that  he  might  have  expeBcd  confidcrable  prefer- 
ments :  all  which  he  chearfuily  renounced,  account- 
ing all,  as  he  tells  us,  not  only  lofs,  but  dung  for 
Cluift  Jefus  our  Lord.  The  rcfl  of  the  apcflles  in- 
deed were  fifiiermen  ;  but  we  are  told  they  had  hi- 
red fervants,  which  implies,  their  circumftances 
were  not  very  mean,  at  leaft  not  neceflitous.  But 
tlic  argument  is  not  concerned  in  this.  Whatever 
their  former  circumfhances  were,  it  is  certain,  they 
could  not  propofe  to  mend  them  by  following  Chrift. 
If  they  had  but  little,  that  little  muft  be  much  with 
them,  becaule  it  was  their  all  ;  and  no  man  can 
lofe  more  than  all.  Nor  did  they  only  quit  their 
livelihood  and  means  of  fubnTLencc,  but  their  cafe. 


112  D  1  S  C  O  U  R  S  E     IV. 

their  outv;ard  peace  and  dieir  life- was  facrificed  for 
the  fame  caiife. 

Now  I  diink  it  notpoffible,  had  they  been  con- 
fcious  of  a  lie,  and  that  the  gofpel  was  a  forgery, 
that  they  fliould  have  promoted  it  upon  inch  terms. 
They  could  have  no  motive,  no  temptation  hereto  ; 
and  confequently  to  fuppofe  them  guilty  of  this,  is 
to  fuppofe  them  to  have  abandoned  the  principles 
of  felf-prefervation  and  fclf-love,  to  do  evil  for 
evil-fake  :  not  Only  without,  but  againft  their  own 
intereft  ;  and  to  contrive  the  moil  enormous  wick- 
ednefs,  for  no  other  reafon,  but  to  be  milcrable  here 
and  damned  hereafter,  which  I  reckon  impoffible, 
as  not  being  confident  with  any  principles  of  hu- 
man nature  that  we  are  acquainted  with.  If  there 
ever  were  any  that  did  fuch  things  as  thefe,  they 
muft  not  be  men,  but  another  fpecies  of  creatures 
than  we  have  any  idea  or  notion  of. 

If  It  be  faid,  that  honor  and  reputation  might  fet 
them  at  work.  I  anfwer,  that  obfcure  perfons,  fuch 
as  were  the  firft  propagaiors  of  the  gofpel,  and  pub- 
lifhers  of  its  hiftory,  are  feldom  puihedon  to  great 
enterprifes,  upon  motives  of  honor  and  vain  glory. 
They  have  little  fenfe  of  thefe  things,  Belides, 
they  could  have  no  expectation  of  honor  from  the 
world.  They  were  told  of  hatred,  of  reproach  ; 
of  the  moft  infamous,  barbarous  iifage.  And  they 
faW  that  muft  be  their  lot,  if  they  engaged  rn  the 
fervice  of  Chrift.  So  that,  I  may  conclude,  it  was 
not  poffible  thefe  men  fiiould  delign  a  cheat  and 
impofture.  They  muit  know  ihe  truth  and 
goodnefs  of  the  caufe  they  eipoufcd,  or  tht-y  had 
never  efpoufed  it.  Again,  4.  I  think  it  altogether 
unaccountable,  and  indeed  inrpofJible,  fupporing 
fome  particular  perfons,  Ihould  be  capable  of  fo 
much  wickednefs  and  vilcnefs,  that  ioniany  of  thera 
fiiouid  agree  therein,  and  that  none  (;f  them  lliuuhi 
detect  the  villainy.     All   loris  of  pcrfoirs   Jcwo, 


DISCOURSE     IV.  113 

pagans,  multitudes  of  botli,  were  engaged  in  the 
profeflion  and  fervice  of  the  gofpel.  They  had 
their  difteient  fentiments,  divided  into  parties,  run 
into  debates,  and  muuial  cenfuresandrchifms:  Come 
fell  into  herafies,  and  were  publicly  cenfured  by  the 
ciiurches,  and  excoi^munieated.  Tbeapoflle  Paul 
himielf  had  zcaknus  enemies  that  endeavored  to 
ruin  his  reputation,  among  ihe  Corinthians,  Gala- 
tion.s  and  otiicrs  ;  againft  whom  he  was  forced  to 
write  witli  Ibme  (liarpnels,  for  the  vindicating  him- 
felf  and  eftablifliing  the  churches.  Now,  what  I 
remark,  is,  that  a'.wxig  all  ihci'e  perfons,  this  mul- 
titude of  convertvS,  too  often  drawn  up  in  faftions 
one  againft  another ;  full  of  animofities,  bicker- 
ings, party  heats  and  quarrels,  none  of  them  ever 
undertook  to  accufe  chrillianity  of  impofture,  or 
to  difcover  any  dccck  of  confederacy  among  the 
profelfors  of  it,  Thin^k  of  the  cafe  of  Judas  here 
particular!) .  Yoa.i  know  he  betrayed  his  mafter, 
fold  him  for  thirty  pieces  of  iilver.  Now,  either 
he  knew  that  Chrift  was  an  impoftor,  and  the  gof- 
pel  a  forgery  or  not.  If  he  knew"  it,  would  he  not 
upon  this  account  have  proclaimed  the  thing  to 
all  the  world,  and  thereby  vindicated  his  own 
honor  ?  but  fo  far  was  he  from  it,  that  ycu  know 
confeience  flew  in  his  -fare,  and  he  comes  to  his 
abettors  with  a  forrowful  complaint,  I  have 'betrayed 
innocent  blood,  and  oot  being  able  to  bear  the  load 
of  fo  much  guilt  as  he  found  preffing  his  mind  ;  be 
throws  down  the  money,  goes  his  way,  and  hangs 
himfelf.  Certainly,  had  the  gofpel  been  falfe,  the 
device  of  fome  cunning  men,  one  or  other  would 
have  fpuke  out  ;  the  provoked  and  enraged  ;  the 
apoftates,  fuch  as  judas,  particularly  would  have 
done  it.  It  is  npt,  I  think,  poflible  they  fliould  all 
perfevere  in  a  lie,  a  known  lie  ;  and  neither  the 
love  of  truth,  nor  love  of  themfelves,  nor  hatred  of 
luch  as  they  accounted  enemies,  prevail  with  them 


114  DISCOURSE     IV. 

to  make  a  difcovery.  To  which  I  might  fubjoin, 
that  multitudes  of  thefe  perfons  carried  their  tclli- 
mony  to  the  truth  of  chriftianity  with  them  to 
death,  fealing  it  with  their  very  blood  :  no  fears, 
no  terrors  of  their  enemies,  nor  remorfe  of  confci- 
ence>  could  make  them  draw  back  or  recant. 

Now  all  this  confidered,  I  prefume,  I  may  fay,  it 
is  not  to  be  accounted  for,  it  is  not  agreeable  to 
any  thing  we  know  of  the  hum.an  nature  ;  and  that 
indeed  it  amounts  to  an  impoffibilitv,  that  there 
fhould  be  any  fraudulent  defign,  in  the  writers  and 
preachers  of  the  gofpel.  They  could  never,  lo  ma- 
ny of  them  thus  have  agreed,  and  thus  have  per- 
fifted  in  a  known  lie  and  falfhood.  And  then  as 
they  could  not  be  deceived  or  defign  to  deceive,  I'o 

3.  It  Vv'as  not  poffible  they  fhould  be  able  to  de- 
ceive others.  Had  the  writers  of  the  fcripture  in- 
tended, and  endeavored,  to  have  impofed  their  hif- 
tory  upon  the  world,  they  could  not  have  fucceeded 
in  the  attempt.  This  may  be  fufficiently  collected 
from  what  has  been  faid.  I  fhall  however  remark 
two  or- three  things  for  the  proof  of  it.  ■ 

1.  They  had  not  art  enough  to  manage  an  im- 
polture.  The  apoftlesof  Chriit  particularly  had  not. 
Their  education  was  low  and  mean  ;  they  were 
not  bred  up  in  the  courts  of  princes,  or  in  the 
fchools  of  the  philofophers  ;  but  were  taken  from 
the  fiflier-boat  molt  of  them  to  preach  the  gofpel ; 
and  fome  have  obferved,  their  employment  tended 
to  make  them  more  heavy  and  dull  ;  for  being 
much  upon  the  water,  and  in  the  night,  the  cold 
phlegmatic  air  would  have  an  infhienceupon  them 
and  flatten  their  fpirits.  Hence  Plato,  when  he 
would  exprefs  a  rude  dull  man,  fays  he  was  brought 
up  among  mariners.  Add  to  this,  that  they  lay  un- 
der difadvantages  from  their  country,  being  Galli- 
leans,  whole  dialed  was  accounted  the  moll  ungen- 
leel  and  rude  of  anv  ;  a  Gallilean,  was  a  term  of 


DISCOURSE     IV.  115 

diminution,  a  fc^rt  of  a  nick-name,  by  which  they 
ineaiit  a  mean  aiid  contemptible  ruftic. 

In  fhort,  vie\\'  them  in  all  their  circumftances, 
and  it  will  apj)car  impolTible  that  fuch  perlbns,  fup- 
}i(-)iiiig  they  have  the  confidence  and  folly  to  un- 
dertake a  cheat  of  this  nature,  fliould  ever  be  able 
to  carry  it  on.  Their  enemies  took  notice  they 
were  ignorant  and  unlearned  men.  They  had  nei- 
ther depth  of  underllanding.nor  fiucncy  of  fpeech, 
were  neither  fcholars,  nor  (gators.  And  is  it  to  be 
imagined,  that  they  (hould  be  able  of  their  own 
heads  to  contrive  fuch  a  ftory,  as  that  of  the  got- 
pel  hi  (lory  ?  and  not  only  f"o,  but  perfuade  others 
to  receive  it  P 

2.  They  relate  faQs  of  fuch  a  nature,  that  it  is 
not  poffibie  they  fhould  have  cheated  the  world 
into  the  belief  of  them,  had  they  not  been  true. 
For  inftance,  they  give  an  account  of  fafts  done 
before  a  multitude  of  witnefTes,  who  could  not  but 
know  whether  fuch  things  were  done,  anH  in  that 
manner  done  or  not.  Let  us  confider,  among  many 
other  inflances,  the  paffage  of  Chrift's  crucifixion 
with  the  circumflances  of  it  ;  that  at  the  time  of 
the  paffover  when  there  was  a  mighty  concourle  of 
people  at  Jerufalem,  he  was  condemned  by  Pilate 
agaiiifl  his  confcicnce,  and  publicly  put  to  death; 
that  the  vail  of  the  temple  was  thereupon  rent,  the 
rocks  fplit,  graves  opened,  and  there  was  a  preter- 
natural darknefs  over  the  land  for  feveral  hours  ; 
and  all  this  was  done,  as  they  pretend,  before  great 
numbers  of  fpeclators,  both  jews  and  Romans. 
Now,  if  thefe  things  really  were  done,  as  is  repre- 
fented  in  the  gofpel,  our  point  is  fo  far  gained,  the 
liiftory  is  true.  If  falfe,  why  did  not  their  ene- 
mies contradid  them  ;  efpecially  fince  the  honor 
of  feme  of  them  was  fo  nearly  touched.  If  this 
(lory  be  falfe,  and  Chrilt  was  not  crucified,  and  fuch 

Q 


ii6  D  I  S  C  O  U  R  S  E     IV. 

and  fuch  events  did  not  happen  at  the  time  of  hi^ 
crucifixion,  it  is  impoffibie  the  apoftles  fiiould  have 
gained  credit  to  the  forgery. 

The  lii;e  I  might  fay  of  abundance  of  miracles 
recorded  in  the  golpel.      Let  us  reflcft  a  little  on 
the  raifing  of  Lazarus  from  the  dead,  an    account 
ofv.'hich  you  have  i'n  the  eleventh  of  Jolm  :   where 
you  v;ill  obferve  he  was  not  only  dead,  but  buried 
four  days;   this  was  publicly  known  in  the  neigh- 
borliOod  :   and  therefore  feveral  of  the  Jews  came 
to  the  fillers  of  the  dcccafed  to  pay  them  a  friendly 
viiir,  and  to  condole  with  them  :   upon  this  you  are 
told  of  a  conference  between  Chrilt  and   Martha; 
and   read  of  the  defpair  they  were  in  of  receiving 
any  help  with  reference  to  their  brother  :  yet  not- 
witlidanding   Chrift  goes   to  the   grave,  calls  upon 
th,e    dead  man,   and   immediately   he  comes  forth. 
Thereupon,  as  the   hiftorv   goes  on,   many  of    the 
jews  believed  in  him.      Others  lay  the  matter  be- 
fore   ihc    Fharii'ees,  who    immediately    fumraon  a 
council,  and    being  alarmed  with  the  report  of  fo 
furpriling  a    n:iraclc,   to  prevent  the   confequence 
they  feared  from  it,  determine  to  put  Jcfus  to  death. 
V/hat  do  we  ?  fay  ihey,  for  this  man  dolh  many  mira- 
clsi^  and  if  zve  Itt  Jiun  alone  all  men  zvill  believe  on 
/ii7?i.      And  }  ou  read  in  the  following. chapter,  they 
paded  the  fame  refolution  with  reference  to  Laza- 
rus ;   the  fame  of  the   miracle    encreafmg,  people 
Hocked  to  I'ce  tlic  dead  man  now  alive,  and  many 
believed  on  Jefus,  by  reafon  of  Lazarus.      Hence 
llicy  thought  it  nccefiary,    that  he   fhould   be  dif- 
])atched  out  of  the  way  too,   and  be  put  to  death. 
This  is  tl.c  fubflance  of   the  ftory,   and  I    think   I 
nr:v  warrantably  conclude,   without  much  reafon- 
ing  upon  ir,  that  it  was   impoilible  to  m.ake  it  pafs 
current  liad  it  becu'lalfe.      Here  are  a  great  many 
perlons  introduced,  as  having  apart  in  the  fcene, 
Lazarus,  his  liilers,  tr.c  jews ;  fome   of  whom  are 


DISCOURSE     IV.  117 

feprcfented  as  convinced,  andotlicrsas  taking  dif- 
honorablo  methods  to  liar  the  miracle  and  dii;;racc 
the  author.  Lazarus  livi  s  as  a  Itanding  monument 
of  the  divine  power  of  Chriit  ;  multitudes  arc  car- 
ried hv  their  curiolity  to  fee  and  convcrl'e  with  fo 
remarkable  a  perlbn  ;  and  of  thcl'e  many  arc  con- 
verted, and  profcfs  faith  in  •  jefus  as  the  Mcliiah. 
Now  what  [  infill  on  is,  that  had  this  llory  been 
falfe,  it  could  never  have  been  admitted  as  true. 
Lazarus  himfelf,  we  may  fuppofe,  would  have  de- 
nied that  he  had  been  dead,  and  was  raifed  to  life 
again  ;  his  lillers,  the  Jews,  would  have  been  ready 
to  have  cried  out  of  the  impollure.  And  upon  the 
whole,  I  think  it  is  not  poilible,  circumilances  con- 
fidered,  that  all  of  them  Ihould  have  i'ufllreda  for- 
gery 01  this  nature  to  remain  undcte6tcd.* 

1  mij^ht  allcdge  under  this  head,  and  ?or  confirm- 
ation of  the  point  I  am  upon,  that  the  writers  of  the 
golpel  hiftory  relate  many  miracles,  which  a  multi- 
tude of  perfons  were  the  iubjetts  of.  For  inRaiice, 
the  defcending  of  the  Holy  Gholl,  and  their  (peaking 
with  tongues.  Thus  Peter  tells  his  hearers,  that 
if  they  repented,  and  were  b  iptifcd,  they  Ihould 
receive  the  gift  of  the  Holy  Ghofl.  And  we  are 
informed,  that  while  Peter  fpakc  to  the  people  the 

*  Upon  theoccafion  of  what  is  here  tranfiently  fdd  concerning 
the  rcurre-Uon  of  Lazarus,  I  cannot  forbear  remaiking,  that  thi> 
is  oni  ^  f  uie  mi  acles  of  cur  fiviour  tjiat  Mr.  Woolilcn  has  lately 
endeavored  to  di  credit  as  m-.:ch  as  he  can  ;  though  was  it  a  pro- 
per place  ro  enlarge  upon  the  rubject,  it  woidd  be  no  dlfiicult  mat- 
ter to  thcv  the  weaknels  and  abfuidicy  of  his  exception;;  and 
cavils.  Bat  sa  the  di.coune  comes  in  heie  cccafionally,  I  fhall  not 
at  prefint  ftani  to  take  notice  of  what  he  fays.  Only,  I  think,  I 
may  b?  allowed  to  obTerve,  that  the  hints  given  in  this  paragraph 
ai-e  (uScicnt  to  vindicate  the  matter  of  fadt,  and  manifcli  tiie  re- 
ality of  Llie  miracle.  But  if  any  defire  to  fee  the  ca;e  confidered 
mo.c  ;-)aL-.'C..Iarly,  T  would  recommend  to  their  pcrui'al  the  Rev. 
Dr.  Harris's  two  difcoiir.eo  upon  it,  inti  led,  the  reafcnablenefs  of 
bt-re.' n^  in  Ch.iil;,  and  the  unreaionablenefi  of  in'idcliiy,  with 
ijie  aorenli-r. 


ii8  DISCOURSE     IV. 

Holy  Ghrjlfell  on  all  thtm  that  heard  the  word.  Now 
this  was  a  ienlible  thing  ;  the  perlbns  that  received 
the  gift  could  no  more  doubt  of  it  than  of  the  moft 
obvious,  plain  and  certain  truths  :  they  could  not 
be  deceived  in  the  matter,  could  not  but  know 
ivhetlier  they  Ipake  with  tongues  they  had  never 
learned,  and  whether  they  wrought  miracles  or  no. 
The  thing  was  evident  to  others,  and  therefore  Si-^ 
mon  Mauus  defired  that  he  might  have  power 
granted  him  that  on  tvhomjuever  he  Jhould  lay  hands 
he  might  yeceive  the  Holy  Glujl.  Others  faw  it,  the 
perfuns  theml'elves  felt  it,  and  it  was  impoffible  that 
herein  they  Ihould  be  deceived, 

3.  It  strengthens  the  argument  and  further  fhews 
the  impoffihility  of  an  impoliure,  that  a  multitude  of 
perfons,  and  of  all  iorts  of  perfons,  received  and 
believed  the  gofpel  hiltory  ;  the  |ews,  the  Gen- 
tiles, many  thoufands  and  myriads  of  thefe  ;  iuch 
as  had  been  avowed  enemies,  owned  their  convic- 
tion and  became  converts,  and  thatagainft  the  moft 
inveterate  prejudices.  Thus  we  are  told,  that  ike 
-word  of  God  increafedy  and  the  number  oj  the  difciples 
■multiplied  in  Jerujalem,  and  a  great  number  of  the 
prifjh  were  obedient  to  the  Jaith.  Among  the  reft, 
let  me  only  mention  the  cafe  of  the  apoflle  Paul. 
It  is  known  how  deeply  be  was  engaged  in  another 
interell,  in  oppofing  Chrifl  and  the  golpel.  He  was 
a  perlbn  of  character  and  eminency  in  the  Jewifh 
church,  an  Hebrew  of  the  Hebrews,  bred  up  under 
the  famous  Gamaliel,  entered  into  the  fe8;  of  the 
Pharifees,  and  exceeding  zealous  for  the  traditions  of 
M^  £/r/^/'5,^s  the  reft  of  that  fadion  were.  Here- 
upon the  name  of  Chrifl  became  odious  to  him,  as 
a  perfon  that  not  only  leffened  the  authority  of 
Mofes,  but  had  declared  himfelf  an  enemy  to  the 
traditions  and  inventions  of  the  Pharifees,  con- 
demning them  as  the  groffefl  hypocrites,  and  their 
rtiio'ion  as  vain  and  worthhfs.     This  inflamed  him 


D  I  S  C  O  U  R  S  E     IV.  119 

ai^aiiitl  cliiiltiaMity  ;  and  you  know  how  much  he 
let  hinifeir  :o  run  it  down.  He  was  prcferu  at  the 
dciuii  of  SLi-phL-ii,  the  (irft  martyr,  and  was  an  en- 
courager  oFit,  received  acoinniillion  from  the  chief 
prielts  to  do  the  honorable  work  of  a  perfecutor, 
which  he  followed  with  a  zeal,  that  he  hi inlclf  after- 
wards called  niadncfs,  haling  men  and  women  to 
prifon,  and  breathing  nothing  but  threatnings  and 
ilaughter,  and  death  againll  them.  Now,  1  would 
demand  of  any  reafonable  man,  whether  it  was  like- 
ly, nay,  whether  it  was  poffible,  on  fuppofition,  that 
the  fatts  in  the  gofpel  had  been  a  forgery  to  per- 
iudde  this  perfon  and  others  to  have  received  them. 
They  could  not  believe  the  gol'pel  without  quit- 
ting the  rnoll:  liubborn  prejudices  which  had  long 
pollelfed'their  minds  ;  without  quitting  their  hon- 
ors, their  intcrefls,  and  preferments  ;  w  ilhout  con- 
tradicting and  condemning  themfelves,  and  expof- 
ing  themlelves  to  all  manner  of  reproach  and  luf- 
ferings.  And  would  perfons  in  fuch  circurnltan- 
ces  be  gulled  and  cheated  by  a  company  of  poor 
fifhermen,  and  contemptible  Gallileans  ?  he  that 
can  believe  tiiis,  is  prepared  to  believe  c'ny  thing  ; 
and  indeed  believes  the  molt  abfurd,  incredible 
thing  in  the  world,  even  whilft  he  pretends  to  re- 
ject the  goi'pcl  lor  want  of  credibility. 

So  th  It  1  do  not  think  I  talk  in  too  high  a  (train, 
when  I  fay,  tlrat  it  is  impoffible  the  golpcl  hiftory 
flio'jld  be  falfe  ;  and  particularly,  that  if  the  writers 
of  it  had  a  mind  to  deceive,  it  is  impoflible  they 
fhotild  have  been  able  to  do  it.  I  may  add  to  what 
has  been  faid, 

4.  That  it  is  not  poffible  the  gofpel  hiftory,  had 
it  been  fall'e,  Ihould  have  maintained  its  credit  in 
the  world  to  this  day.  Not  to  repeat  here,  what 
has  been  obfervcd  already,  that  it  was  embraced 
by  fo  many  againlt  the  itrongelt  prepoflelTions  and 
prejudices,  has  been  examined  by  fuch  multitudes 


120  DISCOURSE     IV. 

of  perfons  of  different  opinions  and  interefts. 
What  I  would  at  prefent  remark  i^;,  that  God  him- 
felf  would  not  iiave  fufFercd  fuch  an  impofture  to 
have  been  palmed  and  impofed  upon  the  world. 
It  is  not  con fiftent  with  the  divine  knowledge,  mer- 
cy and  goodnefs,  to  have  fuffered  in  his  providence 
a  book  i'o  full  of  the  ftrongell  evidei\ce  to  be  of- 
fered to  mankind,  a  book  tliat  looks  fo  like  true, 
that  it  is  impoffible  by  any  faculties  we  have,  to 
dillinguifh  it  from  true,  had  it  been  really  falfe. 
He  would  not  have  fuffered  his  creatures,  efpeci- 
ally  the  wifeft  and  bell  of  them,  and  I  cannot  for- 
bear accounting  them  fuch  that  have  fliewn  the 
greatell  veneration  for  chriltianity  and  the  Bible, 
to  be  thus  tried,  and  to  have  lain  under  a  delufion 
from  age  to  age. 

I  grant  there  are  many  impoRures  and  cheats  in 
the  world  ;  but  God  is  true,  wife  and  j'^ood,  the  bell 
as  well  as  greateft  of  beings,  and  he  will  not  nejileft, 
or  be  wanting,  to  his  upright  fervants  that  fincerely 
defire  to  be  taught  by  him,  and  be  fubje6l  to  him  in 
all  things.  In  a  word,  fliould  we  be  deceived  here, 
I  cannot  fee  but  we  are  deceived  by  an  evidence 
that  is  in  a  great  meafure  irrelillable.  We  cannot 
reje6l  it  without  denying  our  faculties,  going  con- 
trary to  the  faculties  God  has  given  us,  or  if  I  may 
be  allowed  to  fay  fo,  governing  ourfelvesby  other 
faculties  than  he  has  given  us.  And  confequently, 
to  fuppofe  the  Bible  may  be  falfe,  is  to  fuppofc  that 
our  very  faculties  enfnare,  and  that  God  has  left  us 
to  be  deceived  in  the  proper  ufe  of  them,  without 
ever  interpofing  for  our  relief;  which  is  an  horrid 
arraigning  the  author  of  our  nature,  and  iHues  in  no 
iefs  a  blaiphemy  than  this,  that  if  we  be  deceived, 
God  has  deceived  us. 

And  thus  I  havclufficiently  proved  that  the  fcrip- 
ture  is  true,  that  it  has  all  the  characters  of  truth 
that  any  other  ancient  hillory  has,  and  that  if  wc 


D  I  S  C  O  U  R  S  P:     IV.  121 

nre  not  to  receive  it,  \vc  can  believe  no  hi  (lory  in 
the  world;  I  have  proved  it  has  greater  evidence 
of  truth  in  it,  and  tl.at  all  things  confidered,  it  is 
ipipoflible  it  IhouM  not  be  true. 

Perhaps  {'ovdg  may  be  ready  to  fay,  to  wliat  pnr- 
pofe  i?  all  this  wailc  ?  we  do  not  quellion  the  truth 
of  the  Bible.      1  anfwcr, 

1.  It  is  good  to  be  ))rovided  againfl:  the  day  of 
trial.  You  do  not  know  what  temptations  )oumay 
meet  with  on  this  liead  ;  the  time  may  come  when 
you  may  want  your  faith  aflilled  and  confirmed,  and 
then  fuch  arguments  will  be  of  u(e  to  you,  if  you 
have  digelted  them  and  made  them  your  own,  what- 
ever you  think  of  them  now:  and  even  though 
you  could  not  recollefl  many  of  them,  it  will  be  of 
jidvantage  at  fuch  a  feafon,  that  this  point  has  been 
cleared  up  to  )  ou  to  the  fatisfa^lion  of  your  minds; 
and  that  you  have  fcen  the  evidence  of  this  great 
point,  and  have  made  a  judgment  concerning  it. 
Tins  may  help  to  repel  a  temptation  to  infidelity, 
when  you  are  not,  it  may  be,  able  at  prefent  to  an- 
Iwer  every  cavil  and  fuggeftion.  As  a  perfon  may 
be  very  eafy,  and  reft  faiisfied  in  his  title  to  his  ef- 
tate,  after  it  has  been  examined,  though  he  fhould 
have  forgot  the  particulars  of  l:is  iecurity,  and 
even  the  very  names  of  the  witncffes. 

2.  You  lay,  you  believe  the  Bible,  but  it  may  be 
you  only  take  it  for  granted  without  believing,  or 
knowing  wherefore  you  believe  it.  If  this  be  your 
cale,  as  I  am  afraid  it  is  too  commonly  the  cafe  of 
profefi'ed  chriftians  j  your  faith  has  nothing  rational 
or  divine  in  it  ;  it  ftaiids  uDon  lo  better  founda- 
tion  than  the  faith  of  the  mahometan  with  reipeO: 
to  the  Alcoran.  The  Bible  has  been  delivered  to 
you,  as  a  divine  book,  and  accordingly  you  receive 
it  without  examining,  which  is  not  truly  believing, 
and  onlyfliews  you  are  chriftians  by  accident,  and 
that  y(nir  religion    comes  to   you  as  many   mens 


% 


122  DISCOURSE     IV. 

cftates  do,  by  fucceffion  and  inheritance  from  their 
fathers.     I  add, 

3.  The  fuller  evidence  we  have  for  our  faith,  the 
more  effeQual  it  is  like  to  be,  the  more  it  will  in- 
fluence the  heart  and  command  the  life.  Did  we 
believe  the  Bible  more  Brmly  upon  folid  grounds 
and  clear  conviftion  of  its  truth,  diligently  con- 
verling  v;ith  thofe  arguments  by  which  the  autho- 
rity of  it  is  eftabliflied,  its  doctrines  would  have 
greater  force  upon  us,  and  be  embraced  with  more 
affetlion,  we  fhould  mind  it  more,  ftudy  it  more, 
live  it  better. 

Do  not  therefore  think  I  am  mifpending  your 
time  and  my  own,  whilft  I  infift  on  thefe  things.  I 
am  fo  much  convinced  of  the  neceflity  and  impor*- 
tance  of  them,  that  I  account  it  well  worth  while  to 
allot  a  conliderable  proportion  of  my  time  and  mi- 
niftry,  as  God  gives  opportunity,  to  the  vindicating 
and  explaining  the  holy  Scriptures.  Nor  do  I 
know  any  fubjeft  of  more  ufe  to  the  ferious  chrif- 
tian.  The  Scripture  is  profitable  J  or  doBrinCy  for 
reproofy  for  correclioii,  and  injlruBion  in  righteouf- 
hcjs  :  By  the  knowledge  of  which,  as  it  is  in  the 
verfe  following  my  text,  with  which  I  (liall  con- 
clude, the  man  of  God,  is  made  perfcB^  thoroughly 
furnijhcd  to  every  good  work. 


DISCOURSE     V. 

YiiL   DIVINE   Original   and   Inspiration 
OF   THE   Scripture. 


2   Tim.   iii.    i5. 


ill  Scripture  is  given  by  infpiration  of  God,  and  is 
profitable Jor  doHrine^  for  reproof y  for  correHion, 
for  inJlruHion  in  rightcoufnefs. 

THE  fubjecl  I  am  upon,  is  the  divine  autho- 
rity of  the  Scriptures,  my  prel'ent  bufinefs  be- 
ing to  demonftrate  and  prove  the*  fame.  And  the 
f'cheme  I  propofed  to  purfue  for  this  purpofe,  was, 

I.  To  fhew  thi2t  the  Bible  is  true,  or  that  the 
c;cls  there  related  are  fo. 

II.  That  it  is  infpired.     And, 

III.  That  the  books  of  the  Old  and  New  Tefta- 
ment,  are  the  originally  infpired  books  of  the  Bible* 

I         I   have  hitherto   inlifled    upon  the  firft  of  thefe 
I     particulars,  and   have   proved,  I  hope,  to  fatisfac- 
[    tion,  1.  That  our  Bible  is  of  equal  credit  with  any- 
other  ancient  hiltory.   2.  That  it  hath  greater  marks 
of  credibility.     And  3.  That  circumllances  confi- 
dered,  it  is  impoflible  it  fliould  not  be  true.     I  do 
not  intend  that  it  is  naturally  impoffible.     What  is 
naturally  impofiible,  cannot  be  otherwife   without 
i     a  contradifclion  in  the  very  nature  of  things.   Thus 
I     it  is  naturally  impofiible  that  the  fame  thing  fliould 
i     be,  and  not  be,  at  the   fame  time;   fliould  be  true 
and  falfe  at  the  fame  time,  and  in  the  fame  fenfe. 

R 


t24  DISCOURSE     V. 

And  thtJs  I  grant,  it  is  not  impofiible  but  the  TiilL 
tory  of  the  Bible  may  be  falfe.   For  inftance,  it  is 
not  impofTtble  but  the  writers  of  it  might  be  deceiv- 
ed themfelves.     They  might  lofe  the  ufe  of  their 
fenles  and  faculties  ;  their  imagination  might  be 
difturbed^  and  the  texture  of  their  brain  altered. 
It  is  not  naturally  impoffible  but  they  might,  not- 
withftanding  their  fair  appearances  of  integrity,  be 
at  the  bottom  grofs  cheats.    A  man  may  be  deceived 
himfelf,  and  he  may  deceive  others  ;   he  may  be 
weak  and  deluded,  he  may  be  a  knave  and  intend 
to  delude  and  cheat.    This  is  true  of  every  man  in 
the  worid,  for  all'  rr^ens  faculties  are  finite  and  boun- 
ded, weak  and  defeftive.    It  is  a  contradiftian  and 
naturally  impoffible  that  God,,  a  being   of  infinite 
perfection,  fhould  either  be  deceived  or   deceive, 
but  it  is  not  fo  with  refpe^  to  man,  the  greateft  and 
beft  of  men.     It  is  not  natiirally  impoffible  that 
men  may  miftake  their  intere^s,  may  invent  and 
imbellifh   an  unprofitable  lie,  that  they   may  run 
upon  their  own   deftruftion  for   no  advantage ;  a 
frenzy  may   feize   them,  or  a  falfe  appearance  of 
things  may  carry  them  on  without  fulpicion  of  the 
tragical  illue.     AH  this,  and  a  great  deal  more  that 
might  be  fuppofed,  is  not  naturally  impoffible. 

B\it  notwithftanding,  it  muft  be  aflcrted,  that 
there  are  cafes,  and  the  cafe  b-efore  us  is  of  that 
nature,  in  which  we  have  fuch  evidence  of  the 
truth  and  certainty  of  fafcls,  and  of  the  perfons  teC- 
timony,  on  which  we  believe  the  faBs,  that  it  is 
morally  impoffible  v/e  (hould  be  deceived.  This 
is  too  abflrofe  and  nice  a  fpeculation,  or  I  durft  un- 
dertake the  proof  and  even  demonftration  of  it, 
that  it  is  morally  impoffible,  that  the  writers  of  the 
Bible  have  impofed  a  falfe  hiftory  upon  us,  and 
that  the  Bible  ffiould  be  falfe.  I  beg  leave  only  to 
retouch  what  I  have  already  enlarged  iipon>  which 
I  think  makes  good  this  aEertion. 


D  I  S  C  O  U  R  S  E    V.  125 

It  is  morally  impoffible,  that  fo  many  perfons 
(hotild  be  deceived  themlelves,  in  lo  many  fuch  in- 
ftaiices  and  in  the  fevcral  fads  related  by  them  ; 
that  Mofes,  the  evangelifts,  and  apoftles  (hould  be 
deceived.  The  realon  is,  they  have  all  the  evi- 
dence that  men  are  capable  of  having  ;  had  the 
affurance  and  clofeft  tcitimony  of  all  thejr  fenles. 
And  confequently,  if  they  were  deceived  all  other 
men  may  be  deceived  in  all  other  iuQances,  and 
there  is  no  certainty  of  any  thing  remaining.  And 
if  this  be  granted,  there  is  an  end  of  «ill  converfc 
and  of  all  religion  :  we  can  neither  have  corref- 
pondence  with  our  fellow  creatures,  nor  receive  any 
revelation  from  God.  For  how  do  I  know  what 
any  man  faith  to  me,  or  that  he  fpeaks  at  all ;  that 
God  fpeaks,  or  what  hfc  fpeaks,  if  I  may  not  truft  my 
fenfes  and  faculties.  And  if  Mofes  or  the  apoftles 
might  not  truft  their  fenfes,  but  might  be  deceived 
in  the  report  they  make  of  the  miracles  and  fads 
that  fell  under  their  obfcrvation,  you  and  I,  and 
all  the  world,  may  be  deceived,  and  that  in  every 
ihing.  The  refuU  of  which  is,  that  we  can  depend 
neither  on  God,  our  neighbor,  nor  ourfelves. 

It  is  alfo  morally  impoffible  they  fliould  deceive 
others,  or  defign  an  attempt  to  do  it.  One  reafon 
of  this  may  be  taken  from  theconfequence  of  de- 
nying the  fincerity  of.  thefe  perfons.  It  is  certain 
that  man  was  made  for  fociety,  with  an  inclination 
&nd  love  to  it  :  he  needs  it,  defines  it,  derives  his 
fupport  and  comfort  from  it.  And  as  God  defigned 
him  for  fuch  a  ftate,  he  has  given  him  principles, 
or  made  impreffions  upon  him,  fuitable  thereto.  It 
is  alfo  certain  that  there  can  be  no  fociety  without 
mutual  truft  and  confidence,  which  is  the  band  and 
cement  of  it ;  nor  any  mutual  truft  without  truth 
and  integrity  fuppofcd,  which  is  the  foundation  on 
which  it  relts.  Now  what  1  aftert  and  argue  from 
is  this,  that  the  pcrlbns  I  am  fpcaking  of,  the  wri- 


126  D  I  S  C  O  U  R  S  E    V. 

ters  of  the  Scripture,  had  the  higheft  charafters  of 
integrity.  If  we  do  not  admit  them  to  be  credible, 
none  are,  none  ever  were,  or  can  be  credible.  The 
confequence  of  which,  if  it  be  confidered  will  be 
no  lets  than  the  diffolution  of  fociety.  Where  there 
is  no  truth  there  can  be  no  truft,  and  where  there 
is  no  truil  there  can  be  no  fociety.  And  if  we  may 
not  trull  fuch  men,  appearing  with  fuch  criterions 
and  marks  of  honefty  as  Moles  and  the  apoilies,  we 
can  truft  none  in  the  world. 

Further,  they  could  have  no  motive  to  deceive, 
which  is  another  reafon  of  my  affertion,  and  fliews 
it  impoflible  they  fliould  intend  to  do  it.  Men  do 
not  ufe  to  invent  lies  for  nothing  ;  much  lefs  to 
fpend  their  time,  facrifice  their  eale,  reputation,  in- 
tereft,  and  even  their  lives,  in  propagating  an  un- 
profitable forgery,  and  what  they  know  to  be  a  for- 
gery. And  yet  this  was  the  cafe  of  the  writers  of 
the  Bible,  of  the  New  Teftament  preachers  and 
"writers  particularly,  if  their  hiftory  be  falfe.  The 
faB-S  they  publiflied  to  the  world,  and  the  doBrines 
they  preached,  were  fuch  as  brought  all  forts  of 
fufferings  upon  them.  They  were  told  and  ex- 
pelled it  would  be  fo  ;  and  yet  ftedfafily,  rcfulutely 
and  unanimoufly,  give  their  teftimony,  and  adhere 
to  it  to  the  lall,  (ealing  it  with  their  blood.  Now 
I  reckon  it  morally  impolhble  they  fhould  have 
afted  fuch  a  part,  had  they  been  confcious  of  im- 
pofture,  and  known  they  were  deceiving  the  world. 
Jt  is  contrary  to  the  human  nature,  to  the  princi- 
ples of  felf-prefervation,  and  to  that  felf-love  that 
IS  natural  to  every  man  :  for  though  the  will  chufe 
freely  and  cannot  be  forced,  yet  no  man  can  chufe 
evil  as  fuch,  chufe  mi  (cry,  fuiferings,  and  deilruc- 
tion.  So  that  we  have  the  utmoll  fecurity  here 
that  thefe  perfons  were  no  deceivers,  that  the  Bible 
is  true,  and  that  it  is  impoflible  if  fliould  not  be  fo. 

I  fliall  only  mention  one  thing  more, uiz.  that  it 


DISCOURSE     V. 


127 


is  morally  impoffible,  fo  many  perfons  of  different 
ientiments  in  other  things,  different  intercfls  and 
parties,  fhoukl  ai^ree  in  contriving  an  impoflnre, 
and  (o  many  others  flill  of  different  interelLs,  and 
the  li  kc,  (hould  be  impoicd  upon  by  it,  and  none  of  the 
former  ever  confcfs,  nor  any  of  the  latter  ever  de- 
tect the  impoiUire.  This  I  affirm  impoirihlc.  \Vc 
mult  luppole  mankind  to  have  faculties  and  natures 
very  diHerent  from  what  they  now  have,  and  to  be 
goverlied  by  different  laws,  before  we  can  admit 
Inch  a  cafe  as  poiiible.  There  isno  fufficient  caufc 
of  fuch  an  elicd  ;  but  on  the  other  hand,  there  are 
caufcs,  known,  certain,  and  condant,  proceeding 
from  nature,  and  the  governing  principles  of  man- 
kind, that  would  produce  a  contrary  effecl.  It  is  not 
pofiible  that  among  the  many  thoufands  that  owned 
chriflianity,  fome  efpecially  when  they  came  to  fuf- 
ferings  and  death,  fhould  not  have  acknowledged 
the  villainy,  had  there  been  any.  Surely  fome  of 
them  would  have  done  it,  to  have  delivered  their 
confciences  from  reproach,  or  at  lead  to  have  faved 
their  lives.  It  is  not  pofiible,  had  their  ftory  been 
falfe,  that  their  enemies,  whoVere  fpcClators  and 
witneffes  of  the  facts  they  report,  and  lo  whom  they 
appeal,  fhould  be  filent,  and  never  contradi6l  or 
undertake  todifprove  them  :  but  inftcad  of  it,  mul- 
titudes of  them  be  wrought  upon  to  efpoufc  the 
fame  caufe,  and  confirm  it  wMth  their  teftimony  and 
blood.  Lay  fuch  a  fcheme  nearer  home  and  among 
oiirlelves,  and  it  will  be  eafy  to  fee,  that  a  forgery 
is  irnpofiible  in  any  cafe  that  bears  a  tolerable  re- 
femblance  to  that  we  are  confidering. 

lint  I  mult  not  dwell  any  longer  upon  thefe  things, 
havingconfidered  thematter  morefully  before;  and 
only  defigning  bv  this  review  a  little  more  particu- 
larly to  limit,  explain,  and  confirm  the  laft  propo- 
rtion I  advanced,  (y?z.  that  circumftancesconfider- 
ed,  it  is  morally  impoffible  the  Bible  fliould  not  be 


128  D  I  S  C  O  U  R  S  E    V. 

true.  Taking  it  therefore  for  granted,  as  a  point  I 
have  already,  I  think,  fufficiently  proved  j  that  it  is 
true  :  1  now  proceed  a  ftep  further,  to  the  next 
thing  propofed,  which  was, 

II.  To  prove,  that  the  Bible  is  the  word  of  God, 
or,  that  the  books  which  compofe  our  fcriptures 
were  given  by  divine  infpiration.  I  have  enlarged 
upon  the  foregoing  head,  the  truth  of  the  facred  hif- 
tory,  beyond  my  firll  intention,  and  indeed  had  I 
defigned  to  have  taken  fuch  a  compafs,  I  ihould 
have  caft  part  of  my  difcourfe  into  a  different  me- 
thod. I  {hall  endeavor  to  be  fhorier  on  the  prefent 
fubjeft,  namely,  in  confirming  the  infpiration  of 
the  facred  fcriptures. 

What  I  mean  when  I  fay,  the  penmen  thereof 
were  infpired,  is  that  they  wrote  under  the  fpecial 
and  infallible  conduQ:  of  the  Holy  Spirit ;  that  the 
prophets  and  apoftles,  they  that  were  concerned  m 
delivering  to  us  the  truths  and  doftrinesof  the  Bi- 
ble, were  fent  of  God  and  commilTjoned  by  him, 
were  ftirredup  to  their  refpeftive  undertakings  and 
fervices  by  God,  by  whom  they  were  alfo  infallibly 
affifted,  fo  as,  that  the  things  they  deliver  mufl  be 
efteemed  a  revelation  from  him. 

There  were  indeed  different  modes  of  revelation, 
arni  different  kinds  and  degrees  of  infpiration  :  as 
I  obierved  in  the  firft  dilcoyrfe  from  this  text. 
God  at  fandry  timeSy  and  in  divers  manners^  fpake 
unto  the  fathers  by  the  prophds.  Sometimes  he  re- 
vealed himfelf  to  them  by  dreams,  fometimes  by 
vifions  ;  fometimes  by  a  voice,  an  audible  voice, 
thus  he  fpake  to  Adam,  Abraham,  Mofes,  and 
others  :  and  fometimes  by  inward  impreflions  upon 
.the  mind  or  underftanding,  which  is  more  properly 
infpiration. 

Sometimes  he  fuggefled  the  very  matter  and 
words  to  them.  Sometimes,  I  fuppofe,  he  left  therrt 
jto  the  ufe  of  their  own  words,  Tuppiying  tlicm  with 


D  I  S  C  O  U  R  S  E     V.  129 

the  matter  ;  and  in  things  they  were  well  acquaint- 
ed with,  and  recorded  ashiftory,  and  of  which  they 
had  been  eye-witneffes,  all  that  I  think  neccfTiry  to 
afieit  is,  that  he  concurred  with  them  and  aflifted 
as  there  was  occafion,  and  fo  as  might  fecure  them 
from  miftake  :  jui'l  as  a  guide  to  a  traveller,  he 
needs  not  direft  him  in  tiiat  part  of  the  way  he  him- 
lelf  knows,  it  is  enough  to  attend  him,  and  when  he 
h  like  to  wander,  to  admonifh,  or  reduce  when  he 
doth  wander.  In  a  word,  by  the  infpiration  of  the 
Bible  is  meant,  that  if  is  a  divine  revelation,  a  reve- 
lation from  God.  The  hiftory  of  it  is  infallibly 
true,  and  immediately  infpircd  lo  far  as  was  necefla- 
ry  ;  the  doctrines  of  it  communicated  from  heaven, 
in  various  ways  and  different  manners,  I  grant; 
but  all  from  heaven  ;  publifhed  by  perlons  that  had 
a  divine  commifTion,  who  were  fent  of  God  to  make 
fuch  revelations  to  the  world.  The  further  clear- 
ing and  ftating  this  point,  I  am  fenfible,  would  re- 
quire a  great  deal  of  time;  but  as  fomething  was 
faid  of  it  before,  thou;;h  very  (liort  and  defetlive, 
1  fhall  not  refume  it,  but  diredly  go  on  to  prove 
what  I  am  upon,  namely,  that  the  Bible  is  the  word 
of  God,  or  that  the  books  of  the  Old  and  New 
Teftament,  are  divinely  infpired.  To  which  pura* 
pofe,  I  fhall  lay  before  you  feveral  arguments. 

1.  The  writers  of  the  Bible  profeffed  themfelves 
to  be  infpircd,  to  be  fent  of  God,  and  accordingly 
fpeak  in  his  name.  We  have  many  general  affcr- 
tions  with  reference  to  this  ;  as  in  the  text.  All 
Scripture  is  given  by  infpiration  of  God.  So,  2  Pet. 
i.  20,  21.  No  prof/h€C)>  of  Scripture  is  oj'  private  in- 
terpretation. For  the  prophecy  came  not  of  old  time 
by  the  -wtU  of  man,  but  holy  men  of  God  fpake  as  they 
7ucre  vioved  by  the  Holy  Ghojl.  It  is  not  of  private 
interpretation,  or  rather  private  fuggeftion  or  im- 
pulfc,  for  fo  the  word  Eptlufis  may  fignify,  though 
Ibme  critics  think  ihi^t  the  text  ftiould  be  read  dif- 


130  DISCOURSE     v.- 

ferently,  and'that  EpiluJiSy  is  put  for  Epelvji:^,  thus 
Calvin,  Grotius,  and  others,  which  notes  an  afflatus 
or  conception  within  :  fo  that  what  the  apollie  in- 
tends is,  that  the  prophecy  of  Scripture,  or  the  writ- 
teMfword,  was  not  the  product  of  mens  own  fancies 
arttt. conceptions  ;  but  was  by  a  divine  afflatus,  that 
is,  it  was  given  by  infpiration  of  God.  And  indeed, 
\tf.k'ether  we  have  recourfe  to  this  criticilni  or  not, 
and  change  the  reading,  for  which  the  authority  of 
fotne  copiesis  pleaded,  the  apodle's  reafoning  in  the 
words  that  immediately  follow  makes  this  fenfe 
plain,  and  I  think  neceffary  ;  FoTy  he  adds,^r(?^Afcy 
came  not  of  old  time  by  the  zuill  of  many  hut  holy  men 
of  God  fpake  as  they  were  moved  by  the  Holy  GhoJi» 
If  by  private  interpretation  wemeanthe  expound- 
ing of  Scripture  by  particular  perfons,  and  every 
one  for  himfelf,  as  if  that  was  denied  here,  to  which 
purpofe  the  papifts  apply  the  words,  though  they 
have  nothing  in  them  favorable  to  their  caufe,  ex- 
cept the  found,  and  build  upon  them  a  n^ceffity  of 
a  public  authoritative  interpreter  ;  if  we  under- 
lland  the  text  thus,  I  fay,  there  is  no  force  in  what 
the  apoftle  fubjoins.  But  if  we  take  Epilufis  for 
infpiration,  as  I  think  we  are  conilrained  to  do, 
what  follows  in  ver.  2  1  is  a  confirmation  of  that 
which  is  faid  in  the  20ih.  No  prophecy  is  by  pri  • 
vate  impulfe,  for  it  came  not  by  the  will  cj-  man,  it 
was  not  the  ifl'ue  of  their  own  faculties  and  reafon- 
mg,  was  not  from  any  motion  or  choice  of  their 
own,  they  did  not  go  upon  their  feveral  errands, 
and  deliver  fuch  and  fuch  meifages  to  the  world 
from  their  own  heads  ;  but  had  a  divine  impulfe, 
/pake  as  they  were  moved  by  the  Holy  Ghojl.  This  I 
lake  to  be  the  fenfe  of  that  text :  and  fo  you  fee  it 
is  a  full  tcftimony  to  the  truth  I  am  upon,  that  the 
writers  of  the  Scripture  were  infpired. 

I'he  fame  thing  we  have  elfewhere  and  often  af- 
ferted,  as  A^s  ui.  21.  God  fpake  by  the  jjiouth  of  all 


DISCOURSE     V.  131 

'. -s  holy  prophets  fincc  the  zvorld  began.  Acts  i.  16. 
The  Holy  Gkojifpake  by  the  mouth  of  David.  And 
<i.r  lin,  AH>  iv.  -25,  Who  by  the  raouth  oj  thy  fervant 
D:ivid  hath  [aid,  why  did  the  heathen  rage  !  Scz.  re- 
ferring to  the  fccoiid  Pi'alm.  The  prophets  were 
God's  mefTcn^ers,  iiis  inUniments  ;  he  I'pake  by 
ihciii,  by  all  oJ  them  fiuce  the  world  began'.  And  we 
have  the  fame  account  given  of  the  apo(Ues. 
Hence  they  are  mentioned  jointly  with  the  prophets^ 
as  the  foundation  on  winch  we  are  built.  And 
Chral  fays  to  them.  It  is  net  ye  that  f peak ^  but  the 
fpirit  of  your  Father,  that  fpeakcLh  in  you. 

I  may  add,  that  they  all  profcfs,  for  ihemfelves, 
to  be  fcnt  froin  God,  to  fpeak  from  him,  and  to 
deliver  his  doctrine  and  mclfage.  Mofes  gives  an 
account  of  his  commiffion,  of  his  being  feilt  imme- 
diately by  God,  with  the  circumftanccs  thereof ; 
he  tells  how  God  appeared  to  him  in  a  burning 
bufh,  as  he  was  keeping  Jethro's  flock,  and  gave 
him  orders  to  go  to  Pharaoh  and  undertake  the 
deliverance  of  opprcifed  llrael.  And  you  know 
when  he  aftersvards  came  to  deliver  laws  to  that 
people,  he  always  introduces  God  as  the  author  of 
them  ;  thus  you  read,  the  Lord  /pake  unlo  him  out 
ejthe  tabernacle,  and  appointed  the  laws  and  fervices 
following.  And,  God /pake  unto  Mofes,  faying, /peak 
unto  the  children  </  Ifael,  which  is  constantly  re- 
peated when  any  new  matter  was  to  be  laid  before 
them.  Nor  did  the  following  pfophets  of  the  Old 
Teltament  pretend  to  a6t  without  the  like  authority, 
the  word  of  the  Lord  came  to  them  when  they  pro- 
phefied,  ihus  faitk  the  Lord,  was  the  common  pre- 
face to  their  mellages  and  dilcouifes.  The  fame 
mi£;ht  be  obferved  concerning  them  that  delivered 
the  doctrine  of  the  New  Tefiament.  Chrilt  himfelf, 
the  great  prophet  of  the  church,  owns  his  commif- 
fion  from  the  Father,  and  that  he  received  his  doc-^ 

S 


132  DISCOURSED. 

trine  from  hirrij  my  doctrine,  fays  he,  is  not  minCy  hut 
histhat  Jent  me.  Agsiiriy  he  that  fent  me  is  truey  and 
Jfpeak  unto  the  zuorld  thoje  things  -which  I  have  heard 
of  hiyn.  And,  /  do  nothing  of  myfelfy  but  as  the  fa" 
iher  has  taught  mcy  I  Jpeak  theje  things.  To  the  fame 
purpofe,  /  have  not  fpoken  of  myftlfy  hut  the  Father 
tvhich  Jent  me,  he  gave  me  commandment  ivhat  Ifhould 
fay,  and  what  J  Jhould  Jpeak. 

The  apoflles  claimed  the  like  authority  ;  I  do  not 
mean,  equal  to  Chrift,  but  a  divine  miiSon  and  au- 
thority, as  he  did  ;  hence  when  they  proceed  to 
the  determination  of  the  queftion  debated  in  the 
council  at  Jerufalem,  they  intereft  the  Holy  Gholi 
therein,  it  fetms  good  to  the  Holy  Gho/i,  fay  they,  and 
to  iiSy  intimating,  that  what  they  delivered  to  the 
churches  the  Holy  Ghoft  delivered  ;  or  more  pro- 
perly delivered  it  by  and  under  his  immediate  con- 
duct and  direftion.  The  greateft  and  molt  copious 
writer  of  the  New  Teftament,  was  the  apoftle  Paul, 
and  we  find  him  on  all  occafions  affertinij  his  divine 
authority  and  infpiration.  He  tells  the  Corinthians 
ihathe  had  received  of  the  Lord,  zvhat  he  delivered  to 
'thc7ii.  That  the  things  he  -wrote  mere  the  command- 
7nents  of  God.  And  to  the  Galatians,  that  he  was  an 
apojlle  not  of  men,  neither  hy  man,  hut  hy  J  fits  Chrif, 
and  God  the  Father.  And  how  direti  that  to  the 
Thefjalonians,  -when  ye  received  the  -word  of  God, 
which  ye  huird  of  us, ye  received  it  not  as  the  word  of 
nicn,  hut  as  it  is  in  truth  the  word  of  God.  And  St. 
iPeteir,  fpeaking  of  the  gofpel,  fays,  the  Holy  Ghojl 
Jent  it  down  from  heaven. 

This  is  what  the  writers  of  the  Scripture  profefs; 
many  of  them  in  the  moft  exprefs  terms,  and  you 
have  heard  the  fame  is  affirmed  of  all  of  them.  If 
it  be  objeded,  that  impoftors  have  profelfcd  the 
like  ;  many  have  pretended  to  inJpiration,  that 
were  deluded  by  their  own  fancies,  or  by  a  warm 
and  heated  imagination,  and  how  do  we  know  that 


13  I  S  C  O  U  R  S  E     V.  13^ 

the  writers  of  the  Bible  were  not  impofed  upon  as 
well  as  oLhers.      I  anfwer, 

1.  It  is  granted,  fome  have  been  deluded,  and 
have  taken  their  own  imaginations  for  a  divine  re- 
velation ;  but  this  is  no  argument  that  all  are  fo  ; 
and  that  none  ever  had  a  revelation  from  God.  A 
man  may  fancy  himfelf  awake  when  he  is  in  a 
dream,  and  have  a  great  many  fcenes  laid  before 
him  in  his  fleep,  which  betakes  for  real,  though  all 
be  imaginary.  But  it  doth  not  follow  from  hence, 
that  he  cannot  know  when  he  is  awake,  or  be  cer- 
tain that  ever  he  is  awake,  or  of  any  thing  that  is 
trania6ted  before  him,  or  that  he  himfelf  doth  when 
he  is  awake.  No  more  doth  it  follow  that  becaufc 
fome  perfons  of  diflempered  brains  have  thought 
themielves  infpircd,  when  they  were  not,  that  none 
could  ever  know  that  they  were  infpired. 

2.  I  would  afls.  the  objcftors  here,  whether  they 
will  allow  that  God  is  able  to  reveal  himfelf  to  any 
part  of  mankind,  fo  that  they  fhall  be  certain  of  the 
revelation  ?  If  not,  they  fuppole  God  has  lefs  power 
and  Ikill  than  men  have,  who  can  exprefs  their 
minds  to  their  fellow-creatures  in  luch  a  manner, 
as  that  they  are  fure  who  it  is  that  fpeaks  to  them, 
and  what  it  is  they  fpcak.  And  if  God  is  able  to 
do  this,  the  objeQion  falls  to  the  ground.  Some 
])erfons  nay  then  have  a  revelation  from  him,  any 
mav,  to  whom  he  pleafcs  to  vouchfafe  it,  in  which 
they  may  reli  alfured  there  is  no  impoflure  or  dc-. 

iufion. 

3.  The  perfons  infpired  might  know  by  inward 
rcniation  and  feeling,  that  they  were  infpired,  and 
tiiat  God  fpake  to  them  ;  and  I  doubt  not,  with  as 
an  infallible  a  certainty  as  we  know  when  another 
pcrfon,  like  ourfelves,  is  converfing  with  us,  and 
fpeaking  to  us.  God  miqht  make  fuch  an  impref- 
lion  upon  their  fenfes  antl  minds  as  carried  its  own 
evidence  with  it,  and  thoiic^li  w<*  that  are  utterly 


334  DISCOURSE     V. 

flrangers  to  fuch  a  communication  wilh  God,  have 
no  idea  or  notion  of  it,  they  that  were  concerned 
couldfcel  it,  and  knew  how  to  diftinguilh  it.  To 
clear  this  in  all  the  inllances  of  inipiration,  by 
voices,  dreams,  vifions,  and  more  direct  and  mental 
inipiration,  as  I  may  call  it,  would  require  a  long 
difcourfe  of  itfelf,  which  I  know  you  will  excufe 
me  from,  though  a  fubjeB  well  worthy  our  ferious 
thoughts,  was  this  a  place  for  it.  1  will  only  fay, 
if  we  allow  God  is  able  to  make  any  revelation  of 
himfelf,  we  mud  luppofe  he  can  do  it  in  a  way  that 
is  difiinO:  and  certain  :  and  I  need  not  fcruple  to 
add,  that  theperfon  to  whom  he  makes  it,  may  dif- 
cern  it  by  the  faculties  to  which  he  applies  in 
his  revelation,  as  clearly  as  we  do  our  mutual 
difcourfe,  the  communication  we  have  one  with 
another. 

4.  There  was  nothing  that  looks  like  delufion  in 
the  cafe  of  thefe  lac  red  writers  and  preachers. 
They  had  ail  the  marks  of  a  regular  head  and  of  a 
calm  fedate  mitid,  thai  can  be  ;  had  none  of  the 
heats  of  enrhufiafts  fo  far  a?  appears.  And  particu- 
larly they  were  not  credulous,  did  not  fecm  for- 
ward to  the  work  they  engaged  in  ;  nor  to  have 
any  preparation  and  bent  towards  the  fervice  they 
undertook.  You  know  what  objeftions  Mofes 
made  again{l  the  errand  God  called  him  to,  "who  am 
Jy  fays  he,  that  I  Jliould  go  unto  Pharaoh,  and  that  I 
Jliould  bring  forth  the  children  of  Ifrael  cut  of  Egypt  ? 
They  will  not  believe  me  7ior  hearken,  to  mv  voice. 
And  after  God  had  condefcended  to  give  him  fa- 
tisfatiiop  in  this  matter,  !l ill  he  objects,  0  7ny  Lord, 
I  am  not  clocntenty  neither  herttojore^  nor  fmce  then 
ho [i  Jpoken  unto  thy  fervant.  And  notwitlilianding 
God  had  promifed  to  be  with  him  and  aliilt  him, 
his  reluSancy  ilill  remains.  0  my  Lord,  fend  I 
■t-ray  thee  by  iht  hand  of  hivh  zuhomihon  will  fend. ^  So 
litrle  was  this  perfon  prepared  to  be  played  u,poi\ 


DISCOURSE     V.  135 

and   abufcd,   cither  by  his  own  imagination  or  the 
management  of  others. 

And  the  like  might  be  obferved  of  the  apolHcs. 
They  were  themlelves  very  much  prejudiced  againft 
the  main  articles  of  the  dotii  ines  that  they  were  to 
teach  the  world,  viz.  the  death  and  rclurreftion 
ofChrifl.  ThcHj^h  their  mailer  had  often  fpoke 
thereof  to  them  they  could  not  believe  it,  nor  did 
they  underllaud  him  :  fo  far  from  it,  that  when  it 
came  tnpafs  and  he  was  aQually  put  to  death,  their 
hopes  feemed  to  die  with  him,  zve  trvjled,  lay  they, 
that  it  had  been  he  ■whichjhoull  have  redeemed,  Ijrael. 
Words  of  defpair,  intnnating  they  thought  their 
caufelofl  and  rLiincJ.  bo  when  they  were  told  of 
his  rcfurredion,  it  is  faid,  the  xvordi  jeemed  to  thevi 
as  idle  taleSy  and  they  believed  them  not.  This  was  the 
cafe  of  the  apoRlesat  that  time.  The  apoRle  Paul 
was  not  then  of  their  number,  but  afterwards  called 
to  the  fame  oilice,  and  had  an  eminent  part  in  pub- 
lifliiniT  liie  doctrine  of  the  New  Tellrunent,  and  I 
need  not  tell  you  that  he  had  even  I'tronger  preju- 
dices than  the  rell  againlt  the  caufe  he  eipoufcd. 
He  perfccuted  Chrilt  in  his  members  with  the  ut- 
molt  fury  ;  and  fo  much  had  his  zeal  blinded  him, 
that  as  he  owns  in  his  defence  before  Agrippa,  he 
verily  thought  xolth  himfclf  he  ought  tj  do  many  things 
contrary  t>  the  name  oj  Jefus  oj  Nazareth,  in  which 
temper  of  mind  divuje  grace,  and  the  call  of  God 
found  him.  Now  how  lit.lc  there  is  in  all  this  of 
the  characters  of  enthufiajin,  how  oppodte  and  con- 
trary It  IS  thereto,  every  one  may  eahly  difcern. 
Eutinihafts  generally  have  a  preparation  in  the 
btnt  and  temper  (jf  their  mind,  10  receive  ihe  de- 
lufi on  ;  tney  readily  believe  that  to  be  true,  which 
they  would  have  lo  be  true  :  they  are  prejudiced 
ill  favor  of  their  pretended  revelation.  VVhereas, 
the  prejudices  of  thjle  perfons  lay  the  otjier  way, 
and  were  fo  itrong  that  it  is  plain  tl'.cy  would  not 


136  D  I  S  C  O  U  R  S  £     V. 

a6i  without  fall  conviSlioti  of  the  call  of  God,  and 
till  they  wetc  overpowered,  as  I  may  fay,  into  the 
belief  of  it.     I  add, 

5.  That  no  fcruplcs  itiight  remain  God  gave  them 
fuch  evidence  of  his  fpeaking  to  them  and  of  their 
miffion  as  could  not  be  refifted.  Let  us  fuppofe, 
that  when  God  fpake  to  Mofes  in  Hor^ebout  of  the 
burning  bufh,  he  might  doubt  whether  it  was  real 
or  not,  whether  he  was  in  a  dream  or  trance,  whether 
it  was  not  fonie  unaccountable  phcenomenon  that 
had  nothing  of  divinity  in  it,  or  the  artifice  of  an 
evil  fpirit.  Suppofe  this  I  fay,  he  could  not  doubt 
any  longer  when  God  bid  him  ca.il  his  rod  upon  the 
ground  and  it  became  a  ferpent.  Much  lefs  could 
he  carry  his  fcruple  with  him  in  all  his  journey 
from  Horeb  to  Egypt,  and  dill  maintain  it  after  all 
that  palfed  in  Egypt  ;  after  he  had  by  the  power  of 
God  wrought  lo  many  miracles  there,  i-n  the  prc- 
ience  of  Pharaoh  and  of  the  Ifraelitcs.  He  that 
can  fuppofe  this  is  too  great  a  (ceptic  to  be  reafon- 
ed  with  ;  and  indeed  it  is  impoffiblehe  Ihould,  upon 
his  principles,  be  certain  of  the  reality  of  any  thing 
that  he  fees  or  hears,  or  that  he  himfelf  doth.  God 
reveals  himfelf  to  Mofes,  that  is  the  thing  I  am  af- 
ferting,  and  that  he  might  be  fure  of  the  revelation, 
he  lirit  fumuions  and  awakens  his  attention  by  a 
ilrange  appearance,  a  bufh  all  in  a  flame  and  not 
confumed.  Then  he  fpeaks  to  him  out  of  the  bufh 
in  a  manner  that  no  queflion,  had  fomething  great 
and  raajcliic  in  it,  and  brought  along  with  it  evi- 
dence of  divinity.  And  that  Moles  might  be  able 
to  fatisfy  others,  and  at  the  fame  time  be  further 
fatished  himfelf,  for  what  would  do  the  one,  mull 
be  lufficient  to  do  the  ot'icr,  he  eirablcs  him  to  work 
a  miracle,  and  afterwards  repeat  that,  and  do  many 
more  miracles.  All  which  conhJrred,  I  think  it 
even  impofTiblc  that  Moles  ihouid  bo  deceived  ; 
and  if  any  are  fo  i-cfo!ute,  as   to  fuppofe  he  might 


DISCOURSE     V.  137 

be  under  a  dclufion,  notwithftand'mg  all  tins  fccu- 
rity  to  the  contrary,  they  inuft  ho  torccd  to  fay 
that  God  cannot  reveal  himlclf  to  mankind  with 
certainty,  or  mankind  is  not  capable  of  receiving 
the  revelation,  which  comes  to  the  fame  thing. 

I  might  iilallratc  the  argument  in  many  more 
inllances,  particularly  in  that  of  the  apoillcs.  But 
I  will  only  obferve,  that  when  they  were  firll  called 
to  their  otHcc  they  labored  under  a  great  many  in- 
abilities, wanted  light,  wildom,  courage  ;  and  were 
no  way  equal  to  io  dilficult  a  work  as  lay  before 
them,  viz.  preaching  the  golpcl  to  and  profclyting 
all  nations.  This  they  \vere  but  meanly  qualified 
for,  and  therefore  their  great  mailer,  when  he  took, 
leave  of  them  jull  before  his  alcenuon,  bid  them 
tarry  at  JcrufaUmuntil  they  zuez^  indued  zailli  poioer 
from  on  high.  What  this  power  was  we  are  told. 
Alls  i.  8-  Ye.Jlicdl  receive  power  after  that,  the  Holy 
Ghoji  is  come,  upon  you  :  and  yc  Jliall  h:  u;.itneJjtyu.nto 
mcy  both  in  Jenijaiertiy  and  in  all  Judea,  and  in  Sa- 
maria, and  unto  the  uttcrrapjl  pari  oj  ike  earth,  Thi* 
he  promifed,  and  in  th?  fecond  of  A6b  you  have  an- 
hiltory  of  the  great  event,  an  account  of  the  ae- 
(jompiifliment  of  the  promife,  when  the  Holy  Ghoil 
fel.l  upon  them  at  the  day  of  Pent.ecoll.  The  con.- 
icquence  of  which  was  their  fpcaking  all  forts  of 
toniiues  which  thev  had  never  learned,  to  the 
amazement  of  thofc  that  heard  them,  ver.  8,  9,  io» 
11,  12.  Now  as  this  was  tiie  power  from  on  high, 
their  mafler  had  given  thsm  rcai'on  to  expcB:,  and 
an  eminent  inlfance  of  their  infpiration. ;  fo  it  was. 
a  fenfible  thing  and  carried  its  own  evidence  along 
v.'ith  it;  thev  found  that  change  in  them felves, that 
exaltation  of  their  faculties,  that  new  light  in  their 
minds,  and  that  new  furniture  of  ftrength  and  abi- 
lity communicated  to  them,  that  they  could  no  more 
quellion  the  thing,  nor  that  it  was  from  God,  than 
that    they   could  queltion    their   ov.n    beings,  and 


138  D  I  S  C  O  U  R  S  E     V. 

whether  they  were  men  or  not.  If  their  fenfes  and 
faculties  might  deceive  them  in  this  particular,  they 
might  deceive  them  in  all  other  things  ;  and  I  think 
1  may  add,  all  other  men  in  all  other  iiiftanccs  may 
be  deceived  ;  and  confequently  it  v/ill  be  true,  in 
the  {Irideft  fenfe,  we  are,  and  can  be,  cert^.in  of 
nothing. 

So  that  thus  far,  I  would  hope  the  way  is  toler- 
ably clear.  The  writers  of  Scripture  aihrm  them- 
{elves  to  be  infpircd  ;  and  they  could  not  be  under 
a  delulion,  but  might  know  whether  they  were  in- 
fpired  or  not. 

But  it  may  here  again  l?e  aflced,  how  doth  this 
prove  the  point  I  bring  it  for,  namely,  that  they 
were  infpired  ?  they  might  impofe  upon  us,  and 
take  upon  them  to  be  infpired,  to  be  lent  of  God, 
and  to  be  entrufled  with  a  revelation  from  heaven, 
when  they  v.'ere  not.  We  have  only  their  bare 
word  for  it.      I  anfwer, 

1 .  AH  the  arguments  I  before  produced,  to  prove 
their  hillory  true,  will  conclude  in  thpir  behalf  in 
the  prefent  cafe.  I  have  given  you  fullicient  evi- 
dence that  there  were  I'uch  perfons,  that  they  did 
the  things  they  relate,  that  the  matters  of  fad  they 
record  were  genuine,  that  they  had  all  the  charac- 
ters of  ingenuity,  integrity,  and  ver?citv,  that  any 
hiflorians  ever  had,  or  can  have,  and  that  if  we  can- 
not believe  them,  and  depend  on  their  teltimonyj 
it  foUovv's,  none  in  the  world  are  to  be  believed  in 
any  of  their  reports  ;  that  there  is  no  fuch  thing  as 
credible  hiflory,  and  as  was  further  argued  in  a 
former  difcourie,  no  fdfe  converfe  ;  all  mutual  trult 
and  converfe  is  deftroyed  ;  and  in  a  word,  human 
fociety  mufl  be  diffolved.  This  it  was  proved, 
would  be  the  confequence  of  denyingthe  credit  and 
rcfuiing  the  teflimony  of  perfbnsfo  oualihed,  as  the 
writers  of  the  Bible  were.  And,  I  think,  it  needs 
no  proof,  that  if  we  cannot  believe  them  in  this  part 


DISCOURSE     V.  139 

of  their  tcftimony  concerning  their  infpiration  and 
divine;  miHion,  \vc  may  believe  them  in  nothing. 
So  that  the  rcfult  i,s  this,  if  there  be  any  fufficient 
w  imciles  among  mankind,  thele  were  fuch  ;  if  any- 
true  hiilory,  the  Bible  is  true,  and  if  the  Bible  be 
true  it  was  inf'pired. 

2.   To  fuppofe   them   guilty  of  forgery,  and  to 
pretend  to  a  commiifion  and  revelation  from  God, 
when  they  knew  tiicy  had  none,  is  to  make  the-m  ad 
co!itrary  to  al!  the  principles  of  human  nature  that 
v.c  arc  acquainted  with.    It  makes  them  guilty,  not 
onlv  of  an   unprofitable,  but  of  a  dcltruftive    He. 
They  knew,  according  to  tiic  rales  of  the  religion 
they  propagated,  they  could  have  no  reward  in  ano- 
tiicr  world  ;  and  they  knew  as  certainly  they  mull 
be  undosie  in  this  world.      And  what  lort  of  crea- 
tures mud  we  fuppofe  them,  if  we  make  them  aft  fo 
extravagant  a  part,  expofing  themfelvesas  they  did 
without  any  motive.    For  mftance,  what  temptation 
could  iVlofes  have  to  forego  the  honors  and  prefer- 
ment in    l^haraoli's  court,   and  chufe  to   fufter  af- 
Hiclion  with  the  people  of  God,  had  he  not  been 
aflured  of  a  divine  call  ?  What  could  induce  the 
apollles  to  follow  Chrift  through  lufferings,  perfe- 
cution  and  death,  had  they  been  confcious  of  a  lie, 
quedioned  the   authority  of  their  maiter,  or  their 
own  lincerity,  in  eng<iging  in  his  fervice  ?  Would 
the  apoRle    Paul,  think   you,   have  renounced  the 
commillion  lie  had  from  the  great  men  of  the  |ew- 
ifli  church,  with  all  the  advantages  he  expelled  from 
them,  and  become  a  preacher  of  Chrilt,  upon   no 
other  profpe6t  but  bond^,  imprifonment,  and  mar- 
tyrdom ?   Would   he   have   done  this,   had  he   not 
been  affured  of  the  juftice  of  the  caufe  he  efpoufed, 
and  of  the  certainty  of   the  heavenly  vifion,  as  he 
calls  it  ?   So  that  we   have  not   only   an  argument 
taken  from  their  veracit\',  but  a  itrong   evidence 

T 


140  DISCOURSE     V. 

arlfing  out  of  the  principles  of  the  human  nature. 
To  fuppofe  they  were  deceivers  in  this  inftance,  is 
to  fuppofe  them  ruining  themfelves  for  nothing, 
guilty  of  the  greateit  wickednefs  without  any  rea-  f 
fon,  and  doing  evil  for  evil's-fake  ;.  which  it  may 
be  is  more  than  can  be  charged  on  the  devil  him- 
felf.      A  gai  n, 

3^.  They  not  only  faid  they  were  infpired,  but 
proved  it  by  a  train  of  fa6ts  that  alarmed  and 
amazed  them..  God  gave  iatisfa6tion  to  Mofeii 
concerning  his  miflion  by  enabling  him  to  work 
miracles  upon  the  fpot,  as  you  read  in  the  third  and 
fourth  of  Exodus.  And  by  the  fame  means,  viz. 
acourfe  of  miracles,  he  gave  the  fame  fatisfaclion 
to  the  Ifraeiites  concerning  it.  Chrift  fent  the 
apoftles,  they  were  affured,  as  otherwife,  fo  by  the 
poxver  from  on  high,  that  he  had  fent  them,  and  by 
exerting  that  power  in  a  feries  of  fupernatural  mi- 
raculous v.'orks,  they  gave  fufficient  evidence  to 
the  world  of  their  divine  milBon,  that  God  had  feni 
them,  and  fpakc  by  them,  and  that  he,  owned  theii 
teftimony  and  doftrine  ;  as  I  may  m.ore  fully  fliew 
hereafter. 

This  is  the  firfl  argument,  tlie  authors  of  the  Bible, 
profefs  themfelves  to  be  infpired  ;  wherein  I  have 
Ihown,  that  they  could  not  but  know  whether  they 
were  or  not  ;  and  that  they  cannot  reafonably  be 
fuppofed  to  deceive  us  in  their  tellimony.  I  go 
on  now  to  another  argument,  which  I  Ihal!  go 
through  more  briefly. 

II.  As  the  writers  of  the  Scripture  profefs  to 
have  their  do£lrine  from  God,  fo  it  could  not  be 
the  invention  of  men.  This  wnll  abundantly  ap- 
pear in  the  progrefs  of  my  dil'courfes.  What  I  at 
prefent  ground  my  argument  upon,  is,  the  inability 
of  men  to  contrive  fuch  a  book  as  the  Bible,  of  men 
as  fuch,  or  of  any  fort  of  men. 

It  could  net   be  the  contrivance  of  bad   men. 


D  I   S  C  O  U  R  S  E     V.  141 

Had  they  invented  a  religion,  furcly  they  would 
have  made  it  more  favorable  to  their  own  inclin- 
-ations,  lulls  and  appetites  ;  would  not  have  fettered 
thcnilclvcs,  laid  themfelvcs  under  fuch  reftraints  as 
the  Bible  doth,  and  denounced  fuch  tremendous 
judgments  againlt  the  ways  they  chufc  and  love  ; 
thcv  would  not  have  confulted  fo  entirely  the  honor 
of  God,  and  the  reputation  of  virtue  and  goodnefs, 
as  we  find  the  Scripture  doth  ;  but  would  have 
calculated  it  more  according  to  their  own  natures 
and  defigns.  I  mav  add,  could  we  fuppofe  them 
capable  of  this,  which  yet  is  to  make  them  a6l  con- 
trary to  their  nature,  we  cannot  imagine  they  fliould 
be  at  fo  much  expence  to  promote  the  caufe  of  the 
Bible,  facrificc  their  worldly  interefts,  and  even 
their  lives  for  the  fake  of  it.  Did  ever  bad  men 
ad  fuch  a  part,  contrive  the  grcateft  good,  fuffer 
and  die  to  advance  it. 

It  could  not  be  the  contrivance  of  good  men. 
This  fuppofition  involves  them  in  a  guilt,  perfe6tly 
inconfiftent  with  their  charatter.  They  fpeak,  as 
vou  have  heard,  in  the  name  of  God,  and  profefs  to 
have  received  their  doctrine  from  him.  Now  if  it 
was  otherwife,  and  they  were  confcious  of  a  forge- 
ry, diey  muft  be  the  grofleft  impoftors  in  the  world, 
which  is  fo  dire6tly  contrary  to  all  virtue  and  hon- 
cily,  that  it  can  never  be  imputed  to  any  man  that 
deierves  the  name  of  good.  In  fliort,  the  former 
fuppofition  makes  bad  men  do  the  beft  thing  that 
can  he,  and  this  makes  good  men  do  the  worft;  both 
wliich  are  abfurd. 

It  could  not  be  the  invention  of  any  man  or  men. 
This  might  be  demonftrated.had  I  time  to  flay  up- 
on it ;  and  feveral  things  will  afterwards  occur  that 
may  ccnfirm  the  affertion.  No  man  nor  body  of 
men  could  invent  fuch  an  hiflory  as  that  of  the  Bi- 
ble. A  learned  Jew,  Manaffeh  Ben  Ifrael,  inflan- 
ces   in   tlie   account  Mofes  gives   of  the   creation. 


142  D  I  S  C  O  U  R  S  E     V. 

■which  he  maintains  could  not  be  his  own  invention. 
For   no  man's  reafon,  fays  he,   will  diftate  to  him 
that  the  world  was  made  in  fix  days,  and  at  certain 
intervals  of  time,  fmce  it  is  more  for  the  glory  of 
God's   power   to   make    the  world   in  an   inftant. 
Who  can  imagine,  adds  he,  that  the  heavens  were 
made  without  the  ftars,  and  adorned  with  them  on 
the  fourth  day  ?  What   judicious  mind  can  con- 
ceive that  the  plants  were  created  on  the  third  day^ 
and  the  fun  on  the  fourth ,  fince  naturally  they  re- 
ceive their  vegetation  from  the  fun  ?   He  mentions 
other  particulars,  and  concludes,  the  creation  of  the 
■world  was  revealed  to  Adam,  and  that  his  poflerity 
had  it  by  tradition  from  him.     But  bccaufe    it  was 
not  fit,  a  thing  of  fuch  weight  Hiould  rely   on  the 
authority  of  one  man,  God  in  the  fecond  place  ap- 
peared to  Mofes   on  mount  Sinai,  and  j^ave  him  a 
clear  aflu ranee  of  thefe  things.      Whether  this  be 
thought  throughout  folid  or  not,  the  fubjeB;  he  re- 
fers to  muft  pais  for  a  pertinent  inftance  of  a  hif- 
tory  that  has   lomething  more  than  .human  in    it. 
Longinus  the  heathen  philofopher,   and   matter  of 
Porphyry,  is  faid  to  have  admired  Mofes's  hiftory 
of  the  creation  ;   and  he  makes  the  account  of  the 
firft  day's  work,  an  inftance  of  the   true  fublime. 
There   is  indeed  more  fatisfaftion  in  it  about  the 
original  of  the  world,  the  author  of  it,  and  manner 
of  creation,  than  in  all  the  books  of  Pagan  philo- 
fophy. 

And  what  fhall  we  fay  of  the  many  events  record- 
ed in  the  Bible  in  a  prophetic  manner  ?  Some  of 
them  many  hundreds,,  and  fome  feveral  thouiar  d 
years  before  they  came  to  pals.  I  cannot  enter 
upon  the  particulars  now,  though  I  may  do  it  here- 
after, any  one  that  fcrioufiy  confiders  the  predicti- 
ons recorded  in  the  Scripture,  muft  fee  it  could  be 
indicled  by  no  underftanding  lefs  than  inhnite. 
I  mi^ht  take  notice  of  the  dcdrinc  of  the  Bible, 


DISCOURSE     V.  143 

and  flicw  how  much  this  exceeds  human  invention. 
How  majeltic  and  lublime  a  part  of  it  ?  How  ad- 
mirably the  whole  is  hticd  to  the  circuinftances  of 
man,  prcfcribing  to  him  in  every  relation  and  cafe, 
anfwerinor  all  his  occafions  and  neceflitics  ;  and 
every  way  adapted  at  once  to  promote  his  happi- 
nefs  and  the  honor  of  God.  Thefe  and  a  great 
many  other  particulars  that  might  be  infilled  upon, 
fhcw  that  the  Bible  could  not  be  the  invention  of 
any  human  mind,  of  any  man  or  men,  of  whatever 
quality  or  capacity  ;  and  fully  prove  what  the 
apollle  alferts,  that  710  propiiccv  of  Scripture  is  cf 
private  iufpiraiioti,  or  impulie,  that  it  came  not  by 
the  will  of  man,  but  holy  men  of  God  [pake  as  they 
uoere  vioved  by  the  Holy  Ghcfl. 

I  have  fcveral  other  arguments  to  offer,  to  con- 
firm the  allertion,  but  mull  leave  them  to  another 
opportunity.  In  the  mean  time  I  cannot  help  re- 
marking, how  unrcafonable  the  caufc  of  infidelity 
is.  The  deills  and  others,  that  rejetl  the  authority 
of  the  Bible,  do  it  upon  a  pretence  that  would  ruin 
all  the  hiilory  in  the  world,  deltroy  all  human  truft 
and  teftimony,  and  introduce  univerfal  fceptifcifin. 
For  if  the  perfons,  who  publifhed  the  Bible,  might 
not  be  certain  of  ■'  hat  they  faw  and  felt,  of  the  facts 
they  relate,  and  infpiration  they  pretend  to,  no  man 
can  be  certain  of  any  thing  whatfoever.  If  we  may 
not  depend  on  fuch  teftimony  as  that  of  thofe  per- 
fons, we  can  depend  upon  no  teftimony,  nor  believe 
any  thing  unlefs  we  fee  it,  nor  indeed  then  neither. 
For  if  they  might  be  deceived  and  deluded,  fo  may 
others,  all  others  ;  it  could  not  be  expected  that  any 
(liould  have  a  greater  affurance  of  things  than  they 
had,  and  confequcntlv,  there  is  an  end  of  all  evi- 
dence, even  of  that  of  the  fenfes;  an  end  of  all  truft, 
of  ail  certainty  :  {'o  very  abfurd  is  the  ifiue  of  in- 
fidelity. 

And  I  cannot  forbear  adding,  it  would  be  well 


144  DISCOURSE     V. 

for  thefe  men,  that  cannot  reft  in  the  evidence  oF 
the  truth  3nd  divinity  of  the  Scriptures,  could  they 
carry  their  {ceptifcil'm  with  them  into  the  other 
world.  But  theO'  unreafonablc  cavils  by  which  they 
now  fupport  the  worft  caufe,  will  then  vanifh,  and 
all  will  appear  real;  the  truths  they  defpifed  real, 
the  diftrefl'es  they  feel  real,  and  neitlier  the  one 
nor  the  other  to  be  run  down  with  a  jeft  and  a  ban- 
ter. O  let  us  believe  this  before-hand,  believe  Mo- 
les and  the  prophets,  Chrift  and  his  apoftles,  that 
we  come  not  to  the  place  of  torments,  and  there 
receive  a  terrible,  as  well  as  unavoidable  convic- 
tion ;  believe  and  reverence  the  Scriptures,  and 
conduft  ourfelves  according  to  the  glorious  rules 
thereof.  It  is  the  Bible  that  defcribes  heaven  and 
the  way  to  it :  it  is  the  light  by  which  a  wife  and 
gracious  God  would  guide  us  through  this  world, 
a  dark  and  dangerous  place,  and  the  more  we  love, 
lludy  and  practice  the  Holy  Scripture,  the  more 
we  Ihall  know  of  the  future  heavenly  ftate,  and 
the  fitter  we  fhall  be  for  the  enjoyments  of  it. 
Let  the  word  of  God  therefore  dwell  richly  in  )ou. 
Peace  Jliall  he  upon  all  them  that  walk  according  to 
this  ruky  and  upon  the  IJrael  of  God. 


D  I  S  C  O  U  R  S  E     VI. 

ThK     DiVIN'J;     OuiGINAL     AND     I  X  SP  I  R  AT  I  O  ."t 

OF    THi:   Scripture. 

waaaammammmmtm 


2  Ti:.!.   iii.   16. 

-i./  Scripture  is  given  by  infpiration  of  God,  and  is 
proji table,  for  doilrine,  for  reproof y  for  correction, 
for  uiJlruBiun  in  righieoufnejs. 

^THHE    divine  authority  and  infpiration  of  the 
A     Scriptures,  is  what  I  am  now  endeavoring  to 
prove.     To  this  purpofc  I  have  obferved, 

I.  That  the  writers  of  the  Bible  profefs  them- 
felves  inipired,  and  fpeak  in  the  name  of  God. 

II.  That  the  doctrine  ihcy  deliver  could  not  be 
tiie  invention  of  men.  I  proceed  now  to  another 
particular. 

Hi.  The  Scripture  has  feveral  internal  marks  of 
Ms  divine  original  ;  fcvcral  inherent  charatlers 
v.'hich  may  be  urged  in  confirmation  of  the  point 
before  us.  That  it  was  given  by  infpiration  of  God, 
As  1.  The  excellency  of  its  dotlrine.  2.  The  fpi- 
rituality  of  its  defign  and  tendency.  3.  The  ma- 
jelly  and  limplicity  of  its  iiyle.  4,  The  harmony 
and  agreement  of  its  parts.  And  5.  Its  efficacy  and 
power  on  the  hearts  and  confciences  of  men.  Thefe 
arc  characters  of  its  divinity,  fuch  as  are  inherent, 
which  may  be  obferved  in  the  frame  and  conflitu- 
tion  of  the  Bible ;  and  all  of  them  proclaim  its  di- 
vine original,  though  fome  with  more  force  than 
others. 


146  DISCOURSE     VI. 

1.  The  excellency  of  its  doftrine,  is  an  internal 
charafler  of  its  divinity.  The  Bible  contains  the 
mod  glorious  fyflem  of  religion.  Confidcr  the 
general  fchemc  of  it,  and  it  will  appear  a  revelation 
admirably  fuited  to  the  cale  and  circumflances  of 
men,  and  every  way  worthy  of  God. 

That  we  are  fallen  creatures,  and,  as  fuch,  guilty 
and  defiled,  all  the  world  is,  or  may  be  convinced 
by  their  own  experience.   The  wii'ir  heathens  were 
fenfible  of  this,  though  how  to  account  for  it  they 
knew  not.      Whence  comes  evil  ?  was  a  quefticn  they 
could  not  refolve.     VvHiat  more  agreeable  to  the 
acknowledged    perfeftions   of   God,    that   infinite 
goodnefs,  kindnefs,  and  love  we  afcribe  to  the  Cre- 
ator of  the  world,  and  Father  of  all  things,  than  to 
pity,  relieve,  and  reftore  his  lolt  creatures  ?  And 
what  method  more  congruous  and    fuitable  to  that 
end,  than  that  which  is  laid  down  in  the  Scripture, 
namely,  by  repentance,  and  remifiion  of  fins  through 
the  mediation  and  atonement   of  the    Lord    |elus 
Chrilt  ?  What  v/as   more  neceifary  fpr  God  to  do 
for  us,  than  to  forgive  our  ill,  and  make   us   good 
again  ?   And  what  way  to  remove   the  guilt  of  fm, 
but   his   grace,  fince  it  was  impoffible  we  fhould 
make  him  fatisfaftion  ?  As  for  the  method  in  which 
he  has  done  it,  by   the  facrifice  of  his  Son,  though 
■we  cannot  at  prelent  comprehend  the  depth  of  that 
deiign,  it  appears  however  a    difpenfation    full    of 
wii'dom  and  goodnefs,  highly  tending    to  advance 
the   honor  of  God,   and  fecure  the  gratitude  and 
obedience  of  the   creature.     This  is  the   general 
fcope  of  all  the  evangelical  writings.     They  repre- 
fent  the  plan  and  council  of  infinite  wifdom  for  the 
falvation  of  finners  through  the  Lord  Jefus,  make 
known  the  purpofe  of  God  for  the  redemption  and 
recovery  of  fallen    man,  the  method,   means,  and 
terms    thereof;  a   contrivance   fo   wonderfully  a- 
dapted  to  the  great  end  it  is   referred  to,   and  in- 


D  I   S  C  O  U  R  S  K     XL  147 

cliidinj;  ('i)]>r()romKl  a  mynciy  both  of  wifdoin  and 
grace  as  lj)caks  its  author,  and  fhews  it  could  not 
be  of  man,  but  from  God. 

AVIiicli  would  appear  with  greater  advantage, 
could  we  b.cre  furvey  more  particularly  the  doc- 
trines of  tlic  Scripture.  The  Bible  is  a  revelation, 
a  diltinO;  and  full  revelation,  of  all  that  concerns 
our  duty  and  haj)pinefs,  of  all  that  it  behoves  us 
to  know  and  practice.  I  might  illuflrate  this,  in  the 
three  great  branches  of  religion,  as  it  refers  to  God, 
our   ncicrhbor  and   ourlelves.      With   reference  to 

o 

God,  wc  are  there  inftrufted  in  all  the  particulars  of 
religion  as  he  i/the  objcQ:  of  it.  For  inftance,  we 
have  a  glorious  diicovery  of  the  divine  nature  and 
will.  I  grant  that  the  being  and  attributes  of  God 
are  not  to  be  proved  from  Scripture,  a  belief  and 
Ibme  knowledge  of  thefe  is  fuppofed  to  the  belief 
of  the  Bible.  Tlie  divine  perfe8;ions,  efpecially 
his  goodnefs  and  veracity  or  truth,  are  the  greatelt 
lecurity  we  can  have  that  we  are  not  deceived  in 
embracing  the  Scriptures  as  a  divine  revelation. 
And  thefe  perfettions  are  otherwife  to  be  demon- 
(Irated  and  mull  be  known  beforehand.  The  evi- 
dence of  them  doth  not  firfl  and  chiefly  depend  on 
the  account  we  have  of  them  in  the  Bible.  But 
notwithftanding,  it  may  jtillly  be  reckoned  among 
the  benefits  and  advantages  of  Scripture  revelation, 
and  among  the  excellencies  thereof,  that  it  gives  us 
io  clear  a  view  of  the  perfections  of  the  divine  na- 
ture. Mnjcs  and  the  prophets  revealed  God  to  the 
zuorldf  and  the  only  begotten  Son,  that  lay  in  the  hofom  of 
'le  Father,  who  is  the  brightncfs  of  his  glory,  the  ex- 
prefs  image  of  his  perfoRy  hath  more  fully  revealed 
him.  The  Bible  makes  God  known  in  bis  nature 
as  the  one  God,  the  living  and  true  God,  infinitely 
wife,  powerful,  jull  and  good  ;  the  bleffed  and  only 
potentate,  who  alone  hath    immortal itv,   whom  no 

U 


148  D  I  S  C  O  U  R  S  E     VI. 

man  hath  feen,  or  can  fee.  It  makes  known  the 
glorious  myftcry  of  the  trinity,  reprefents  the  three 
divine  perfons  jointly  carrying  on  the  work  of  our 
falvation,  afting  feveral  and  diftinft  parts  in  this 
Qreat  affair,  accordincc  to  the  council  of  the  divine 
will,  and  all  confpiring  in  the  fame  defign  and  end. 
A  difpenfation  of  wifdom  and  grace,  that  no  book 
in  the  world  can  pretend  to  give  an  account  of  but 
the  Bible. 

We  have  here  alfo  a  full  difcovery  of  our   duty 
towards  God   in  the   different   parts   thereof;  as, 
that  we  muft  love  him  with  all  our  heart,  foul,  mind 
and  ftrength  ;   that  we  fear  him,  and  fear  him  above 
all  others,  as  being  able  to  cajl  both  body  and  foul  into 
hell  ;  that  we  trufl  in  him,  hope  in  him,  rejoice  in 
him,  and  the  like  ;   that  we  worfliip  him,  outv/ardly 
by  prayer,  praife,  thankfgiving  and  fafting  ;   and  as 
to  the  manner,  that  we  wo rf hip  him  in  Jptrit  and  in 
truth  ;  that  we  Uft  up  holy  hands  without  wrath  and 
doubting^  and  that  we  do  every  thing   in  the  name  of 
the  Lord  Jefiis^  giving  thanks  to  God  and  the  Father 
by  him.      A  glorious  plan  of  religious  worfhip  this  ! 
grounded  upon  the  pcrfeftions  of  the  divine  nature, 
and  mediation    of    Chrift,   and   admirably  corref- 
pondin'g  with  the  cafe  and  necefTities  of  finful  man. 
As  to  our  duty  towards    our  neighbor,  nothing 
can  exceed  the  rules  and  prefcriptions  of  the  Scrip- 
ture herein.   We  are  commanded  to  love  ourncigh- 
bor  as  ourfelves  ;  and  whatever  we  would  that  men 
Ihould  do  to  us,  we  are  required  to  do  even   fo  to 
them  ;  which  glorious   and   divine   laws   the  great 
author  of  the  Bible  hath  there  more  particularly 
explained,  and  filled  up  with  fuch  inftances  of  juf- 
ticc,  chairity  and  love,    that   nothing  can  be  added 
to   them.      He   requires,  that  we  put  away  all  bit- 
ternefs,  wrath,  anger,    clamor,   and  evil-fpeaking; 
that  we  lie  not   one  to  anoilicr,  nor  take  up  a  re- 
proach againfl  our  nciglibor  ;  that  we  be  gentle  and 


DISCOURSE     VI.  149 

courteous,  that  we  be  kind  to  one  anotlier,  tender- 
hearted, forgiving  one  another,  even  as  God  for- 
gives us  ;  that  we  walk  with  all  lowlinefs  and  meek- 
nefs,  with  long-fuffering,  forbearing  one  another 
in  love  ;  that  we  owe  no  man  any  thing  but  love  ; 
and  in  a  word,  that  we  imitate  the  great  pattern  of 
goodnefs,  our  heavenly  Father,  and  with  a  charity 
as  extenlive  as  the  beams  and  influence  of  the  (lin, 
do  good  againft  evil,  blefs  them  that  curfe  us  ;  for- 
give, pray  for,  and  love  our  enemies,  and  overcome 
evil  with  good. 

I  might  (hew  at  large,  what  provifion  is  made,  in 
the  rules  laid  down  in  the  Scripture,  for  the  duty 
and  comfort  of  the  feveral  fpecial  relations  men 
Itand  in  towards  one  another.  In  whatever  ftations 
men  are  placed,  by  the  providence  of  God,  the 
way  of  duty  is  there  made  plain  before  them  ;  which 
did  they  mind  and  purfue,  the  confequence  would 
be  the  beauty  and  order  of  the  world,  the  peace 
and  harmony  of  focicty.  Every  office,  was  it  dif- 
chargcd  according  to  the  direction  of  God's  word, 
would  appear  glorious  and  ul'eful  among  mankind, 
and  every  relation  amiable  and  comfortable.  The 
magiftrate  is  here  taught  how  to  be  a  guardian  of 
the  lociety,  to  defend  and  Cerve  it  in  all  ufeful  mi- 
niflries,  agreeably  to  the  original  defign  andinflitu- 
tion  of  his  office,  and  therefore  he  is  required  to 
be  juft,  ruling  in  the  fear  of  God,  to  be  a  terror  to 
evil  works,. and  a  praife  to  the  good.  Parents  are 
here  taught,  with  what  tenderncfs  and  care,  to  con- 
duct and  provide  for  their  children  ;  to  treat  them 
as  an  holy  feed,  confecrated  to  God,  bringing  them 
up  in  the  nurture  and  admonition  of  the  Lord.  And 
that  molt  intimate  relation  between  hufband  and 
wife  is  made  an  emblem  and  figure  of  the  relation 
betv;een  Chrift  and  the  church.  The  hufband  is  to 
lovehis  wife,asChrilt  the  church,  the  wife  to  obferve 
and   reverence  her  hufband,   as  the  church    doth 


150  DISCOURSE     VI. 

Chrifl: ;  and  both  together  are  to  make  up  a  lively 
image  of  the  love  and  fubjeftion  there  is  betweea 
Chrift  and  the  church.  And  fhould  I  purlue  the 
account  through  all  other  relations,  as  fubje6ls  and 
children,  minilters  and  people,  mailers  and  fer- 
vants;  and  fet  before  you  the  feveral  precepts  and 
rules  of  Scripture  for  the  conduQ:  of  perfons  in 
thofe  relations,  the  excellency  of  the  doftrine  of 
the  Bible  might  be  demonftrated  from  thence  to 
the  conviftion  of  all-  It  would  appear,  how  well 
it  is  calculated  to  promote  the  good  of  fociety,  and 
that  it  muft  proceed,  not  only  from  a  friend  to 
mankind,  but  one  that  perfeftly  underftands  the 
human  nature,  that  knows  what  there  is  in  man, 
and  what  man  is  ;  what  is  the  juft  decorum  of  every 
aftion,  and  what  becomes  him  in  every  ftate  ;  that 
underftands  his  interefts,  defetls  and  wants  ;  what 
belongs  to  his  whole  duty,  and  what  would  contri- 
bute to  his  happinefs. 

But  to  touch  a  litde  the  next  particular,  our  duty 
towards  ourfelves,  here  the  Bible  exceeds  all  other 
inflitutes,  all  the  laws  and  maxims  of  the  moral  phi- 
lofophers,  though  it  is  granted,  fome  of  them  have 
fpoke  admirably  on  this  head.  The  Scripture  abova^ 
all  other  books  teaches  us  the  knowledge  of  our- 
fclves.  It  enjoins,  that  we  fhould  not  think  of  our- 
[elves  more  highly  than  toe  ought  to  j/hink^bnt  to  think 
Jobtrly^  according  as  God  has  dealt  to  every  man  the 
meafurc  of  faith.  And  it  hath  direfted  us  to  make 
a  right  eitimate  of  ourfelves,  preferring  the  foul  to 
the  body,  and  the  interefts  thereof,  to  all  the  little 
concerns  of  the  prefent  life.  Which  is  the  import 
of  Chrifl's  doftrine.  What  is  a  man  prof  ted,  if  he 
/hall gain  the  whole  xuorld,  and.lofe  his  ozvn  foul  ?  or 
whaffhall  a  man  give  in  exchange  for  hisfcul  ?  The 
Scripture  teaches  us  the  proportion  of  our  cares, 
and  the  moderation  and  government  of  our  paflions 
in  a  iv.oft  cxaft  and  divine  manner.     Tells  us  one 


DISCOURSE     \'I. 


151 


thing  Is  needful,  l)icls  us  not  labor  for  the  meat  which 
penjhcAy  but  for  that  xuhich  cnditreih  unto  everhifling 
Ife^  to  take  no  thought  tor  the  body,  faying,  xohat 
Jkall  xvt  tat^  or  what  Jhall  zvc  drinky  or  xuhercxvithal 
fjiall  zuc  be  clothed.  And  becaufc  the  mind  of  man 
ts  too  confined  and  limited  to  be  intent  upon  two 
i'ludies  at  once,  which  tend  to  divide  and  diltracl  it, 
we  cannot  ferve  two  mailers,  we  are  therefore  re- 
quired to  give  up  the  one,  whenever  it  comes  in 
competition  with  the  other,  and  to  fcek  firft  the 
kingdom  of  God  and  his  righteoulnefs. 

And  how  manv  and  excellent  its  rules  concern- 
ing fobriety,  moderation,  humility,  temperance, 
challity,  and  the  like.  It  enjoins  us  to  mortify  our 
v:e}?i5ers  zvhuh  are  on  the  earthy  fornication^  unclean- 
refs^  inordinate  aJfcBions  and  evil  concupifcence  ;  to 
take  heed  lelt  our  hearts  be  over-charged  -with  fur- 
fciting  and  dnnikennefs  and  cares  of  this  life  ;  to 
■poffefs  our  vefjcl  in  Janclijication  and  honor  ;  to  be 
content  with  fuch  things  as  we  have,  and  to  drpend 
on  the  providence  and  promife  of  God,  wlio  hath 
faid,  he  will  never  leave  us  nor  forfake  us.  In  a 
word,  the  liible  prefcribes  to  men  in  every  Hate 
and  circumilance,  and  lays  down  moll  excellent 
1  iws  and  rules,  fuch  as  tend  to  reform  and  perfctt 
their  natures,  to  make  them  comfortable,  ufeful  and 
liappy  in  this  and  the  other  world  ;  it  regulates  their 
defircs,  pailions  and  affe6lions,  and  as  it  is  in  the 
verfe  following  the  text,  is  able  to  make  the  man  of 
God  perfeciy  thorovghly  furnijlied  to  every  good  work. 

Let  me  add  what  1  obferved  before,  viz.  What- 
ever is  excellent  in  natural  religion,  and  to  be  found 
among  the  phiiofophers,  is  all  of  it  taken  into  the 
Bible,  And  further,  the  Bible  reprcfents  the  fame 
"^vith  much  advantage  ;  what  lies  fcattered  in  the 
hooks  of  the  heathen  phiiofophers,  and  mud  have 
been  gathered  from  thence  with  much  care  and 
difiicwity,  is  licie  !)rought  to  our  hands  and  let  be- 


152  DISCOURSE     VI. 

fore  us  in  a  lliort  fummary,  truths  that  were  hid 
under  much  rubbifh  and  mixed  with  many  miftakes 
are  here  pure  and  clear,  and  without  adulteration. 
And  again,  the  Bible  fupplies  ihedefefts  of  natural 
religion  ;  fome  of  thefe  have  been  before  taken 
notice  of,  and  I  fliall  now  enlarge. 

Natural  religion,  or  the  light  of  reafon,  fays  no- 
thing of  the  myftery  and  redemption  of  the  Son  of 
God  incarnate,  it  difcovers  nothing  certainly  of  the 
pardon  of  lin,  the  terms  and  means  of  it,  and  no- 
thing at  all  of  the  atonement  by  the  facrifice  of 
Chriil ;  it  leaves  us  very  much  in  the  dark  about 
the  main  article  and  foundation  of  all  religion,  a 
future  eternal  ftate  of  rewards  and  punifhments  ; 
and  indeed  is  lame  and  imperfect,  as  to  moral  duties 
and  virtues.  It  is  obfervablc,  that  thephilofophers 
have  no  name  for  that  eminent  chriilian  grace  of 
humility.  What  we  call  io,  paffes  with  them  for 
abje£tnefs  and  lownefs  of  mind  ;  nay,  fo  unaccount- 
able was  their  vanity,  that  they  thought  a  wife  man 
might  make  himfelf  happy,  and  was  not  beholden  to 
God  for  his  virtues.  Ariftotle  places  feveral  things 
in  the  clafles  of  virtues,  which  the  Scripture  brands 
as  vices  and  fmful  diforders;  as  indignation  and 
difpleafure  at  the  profpcrity  of  unworthy  men,  fo 
exprefsly  cenfured  in  many  places  of  the  Bible  ; 
a  difpohtion  to  jelling,  a  iightnefs  of  difcourfe,  the 
philofopher  reprefents  as  a  virtue,  and  the  apoltlc 
condemns  as  not  convenient  among  chi^^ians,  not 
being  fuitable  to  the  gravity  with  \^hich  a  chriilian 
ought  tocondutlhimleif.  Greatneilof  mind,  which 
he  defines,  a  man's  judginq  himfelf  to  be  worthy  of 
great  thirvgs,  and  accordingly  purfuing  them  with 
an  elevation  of  mind  j  tlii";  alio  lias  ihe  character  of 
a  virtue  and  excellency  v;ith  that  philoibpher.  But 
how  contrary  it  is  to  that  modelty,  abalcment,  and 
felf-denial,  the  becoming  little  children,  faying,  af- 
ter we  have  done  all,  thai  \vc  v.vn  unprofitable  fci- 


DISCOURSE     VI.  153 

vants,  wliich  the  Scripture  recommends  I  need  not 
Hand  to  lliew. 

I  might  obfcrvc,  that  fcvcral  of  the  greatcft  phi- 
lofophcrs  allo\vcd  lyimv,  theft,  fornication,  felf- 
niurder,  &:c.  Even  the  famous  Cato  thought  it  was 
a  point  of  honor  to  make  away  his  own  hfe,  rather 
than  fall  into  the  hands  of  Caefar  :  which  Seneca, 
one  of  their  llricicll  moraiifts,  is  fo  far  from  bla- 
ming in  him,  that  he  undertakes  his  vindication,  and 
applauds  him  for  the  greatncfs  of  his  mind.  Thus 
mixed  and  corrupted  was  their  divinity,  even 
among  thofe  that  !iad  mod  refined  it. 

But  nothing  of  this  can   be  charged  upon   the 
Scripture.      It  has  none  of  thefe  blemiflics  and  de- 
fects.     As  it  fupplics  what  is  wanting  in  their  reli- 
gion, fo  it  corrects  what  is  wrong  in  their  edition  of 
morality.     It  recommends  every  grace,  prefcribes 
an  entire  holincfs  without  any  blots  and  Ihiins,  ac- 
cording to  that  of  the  Pfalmift,  which  he  mentions 
as  an  encomium  upon  the  word  of  God,  and  one 
reafon  of  his  alfedion  to  it.    The  law  of  the  Lord  is 
perfeEiy  converting  the  foul;  the  ftatutes  of  the  Lord 
ere  right,   rejoicing  the  heart ;  the  co7nmandment  of 
the  Lord  is  pure,  enlightening  the  eyes ;  the  fear  of 
the  Lord,  that  is,  the  word  or  law  of  God  teaching 
religion,  or  the  fear  of  the  Lord,  is  clean,  enduring 
forever.     Thefe  are  properties  of  the  law  of  God, 
thefe  are  excellencies  of  the   Scripture.     It   con- 
tains a  doclrine  according  to  Godlinefs,  admirably 
fuited   to  promote   the  great  ends  of  religion  and 
Godlinefs  in  the  world.   And  though  I  will  not  call 
this,  and  the  other  argum.ent  under  this  clafs  and 
order,   demonflration  ;   yet   I    think   they   have    a 
great  deal  of  force   in  them.     It  is  certain,  if  we 
might  expect  a  revelation  from  God,  the  Scripture 
is  fuch  a  revelation  as  v,'c  might  expeQ  from  him. 
It  is  a  revelation  every  way  becoming  him  ;  and  to 
iuppofe  it  came  from  an  impoftor,  as  mufl  be  the 


154  DISCOURSE     VI. 

cafe  if  it  be  not  from  God,  is  very  unrcafonablc 
and  abfurd.  It  is  in  its  contrivance  above  the 
reach  and  capacity  of  any  man,  and  it  is  manifeft, 
the  Itru6lure  and  frame  of  it  is  quite  contrary  to 
the  guft  and  heart  of  a  bad  man. 

2.  The  fpirituality  of  its  nature,  its  divine  ten- 
dency, may  be  pleaded  to  the  fair.e  purpoie,  and 
reckoned  among  the  internal  charatters  and  marks 
of  its  divinity.  And  here  I  might  take  notice  that 
no  book  condemns  fin  like  the  Bible,  and  appears 
againft  it  with  fo  ftrong  an  oppofition.  It  ftrikes 
at  the  very  root  of  it  in  the  thoughts,  heart  and 
defires,  and  purfues  it  through  every  part  of  ihc 
converfation  and  life  ;  reprefents  it  as  the  abomi- 
nable thing  which  God  hates,  and  threatens  it  Vvith 
eternal  death. 

I  might  aifo  remark,  that  no  book  fo  much  and 
fo  effeftually  teaches  us  to  deny  felf  and  exalt  God, 
as  the  Bible  doth  ;  to  refer  all  to  him,  and  give 
him  the  glory  of  every  attainment. 

Thus  the  apoftle,  by  the  grace  of  God'  I  am  what  I 
am.  And  having  taken  notice  of  his  labors,  his 
more  abundant  labors,  in  the  fervice  of  the  gofpel, 
he  adds,  neverthelefs,  not  J,  but  the  grace  of  God 
which  zuas  ivith  me.  And  elfewherc,  ]  am  lefs  than 
the  leajl  of  all  faints.  And  again,  though  I  be  nothing. 
Where  will  you  find  any  (trains  like  this  in  all  the 
volumes  of  the  philofophers.  So  far  from  it,  that 
pride  and  felf-exaltation  was  thc:r  great  idol ; 
honor,  applaufe,  and  glory,  the  main  fpring  of  all 
their  aftions  ;  even  of  their  more  generous  at- 
chievements,  when  they  facrificed  their  lives  fiir 
the  good  of  their  country.  But  ilie  Bible  breaths 
all  felf-denial,  it  teaches,  that  whether  we  eat  or 
drink,  or  v/hatever  we  do,  we  Ihould  do  all  to  tlic 
glory  of  God  ;  that  we  fliould  not  receive  honor 
from  men,  but  be  content  with  tlic  honor  that 
cometh  from  God  only. 


DISCOURSE     \I.  155 

I  will  only  fahjoin  under  this  head  as  a  glorious 
charattcr  oT  Scripture,  that  it  every  where  recom- 
uicnds  and  promotes  11  right  frame  and  pofture  of 
foul  towards  God,  and  what  I  may  call  a  devotional 
temper.  The  main  fcope  of  heathen  philol'ophy, 
was  to  regulate  the  pallions,  which  it  is  granted  was 
a  noble  fubjed  ;  or  to  dircd  them  in  homiletical 
and  focial  virtues.  The  firft  tended  to  fit  them  for 
convcrle  with  themfelves,  and  the  other  with  their 
I'ellow  creatures.  But  for  converfe  and  intercourfe 
with  God  in  the  exercife  of  divine  graces,  thofc 
'r.oraliris  knew  little  of  it.  There  is  a  deep  filencc 
in  tb.eir  writings  about  it.  And  I  am  forry  to  find 
there  is  fo  much  of  the  like  defeft  in  the  difcourfes 
and  writings  of  others,  whole  bufinefs  and  profef- 
fion  it  is  to  explain  the  Bible,  and  recommend  the 
religion  there  taught  to  the  world.  In  the  mean 
tim^,  the  Scripture  has  this  mark  of  divinity  in  it 
tiiroughout ;  every  part  of  divine  revelation  leads 
to  God,  to  a  devout  communion  and  converfe  with 
him  ;  and  in  order  to  this  it  directs  us  to  beg  for  the 
holy  fpirit,  to  fanttify  the  nature,  imprefs,  renew, 
and  transform  the  mind,  and  thereby  prepare  us 
for  this  divine  and  heavenly  employment.  It  pre- 
fcribes  rules  of  inward  and  outward  purity,  that  we 
may  not  lofe  the  devout  frame.  It  appoints  folemn 
ordinances  as  fo  many  means  and  opportunities  of 
intercourfe  with  God.  And  I  might  fhew  you  that 
this  has  been  the  temper  of  good  men  in  every  age 
of  revelation.  How  much  it  was  of  David  parti- 
cularly, under  the  Old  Teftament,  every  one  knows 
that  has  read  and  confidcred  his  Pfalms.  You  of- 
ten hear  him  fpeaking  in  thefe,  and  the  like  ftrains. 
As  the  Hart  panteth  ajttr  the  -water-hrookSy  Jo panttth 
my  foul  after  thee,  0  God.  In  thy  favor  is  ife,  thy 
loving-kindnefs  is  better  than  Ufe.  A  day  in  thy  courts 
IS  better  than  a  thonjand;     My  foul  thirfieth  for  thee^ 

X 


m 


156  D  I  S  C  O  U  R  S  E     VI. 

ray  jltjli  longeLk  for  thee^  to  fee  thy  po~jocr  and  ihy 
gloryy  fo  as  I  have  fcen  thee  in  the  janHuary.  Nor 
are  thefe  expreffions  of"  the  peculiar  experience  of 
David,  but  pious  breathings  that  in  fome  meafure 
fuit  all  cood  men,  and  defcribe  the  heart  and  frame 
of  the  church  of  God.  And  you  have  a  great  deal 
to  the  like  purpofe  in  the  book  of  Canticles,  which 
niuft  alfo  be  underflood  in  the  fame  latitude. 

In  iiiort  the  Bible  is  a  book  of  devotion  :  fo  it 
may  not  unRiIy  be  termed.  It  not  only  pre fcribes 
it,  but  fcems  very  much  calculated  to  promote  it. 
Its  principles  and  articles  of  faith,  its  rules  and 
laws,  its  ordinances  of  worfhip,  are  all  directed  to 
this  end  ,-  to  elevate  and  raife  the  mind  to  God,  to 
bring  him  and  his  foul  near  together.  The  fpirit 
and  grace  it  bcftows  are  for  the  fame  purpofe  given 
to  refine  the  nature,  purify  the  heart,  and  fit  the  foul 
for  the  divine  prefence  and  embraces.  And  ac- 
cordingly all  the  great  heroes  of  the  Bible,  thofe 
divine  fouls  that  have  lived  under  the  impreffion  of 
its  doftrines,  have  been  men  of  devotion,  a  temper 
that  the  greatefl  among  the  philofophers,  as  I  have 
hinted,  were  very  much  ftrangers  to. 

Now  fro5ii  hence  without  further  enlargement, 
I  think  I  may  juitly  place  this  among  the  charafters 
of  divinity,  that  we  miay  dilcern  upon  the  Scripture. 
It  is  pure  and  fpiritual,  wholly  favors  of  God.  It 
fo  direftly  leads  to  him  in  the  dchgn  of  it,  that  one 
cannot  but  infer  it  comes  from  him.  It  teaches  to 
live  godly,  as  well  as  foberly  and  righteoufly.  It 
prefcribes  an  high  point,  the  dignity  and  glory  of 
human  minds,  which  the  light  of  nature  and  the 
philofophy  of  the  heathens  fell  ihort  of,  viz.  a  friend- 
ly commerce  with  God. 

3.  There  is  fomething  in  the  flyle  of  the  Scrip- 
ture, that  favors  of  divinity.  As  for  inftancc,  the 
majefty  and  grandeur  of  it.  I  do  not  mean  with 
refpcd  to  pompous  fgures,  or  any  rhetorical  flou- 


DISCOURSE     Vr.  157 

riflicsand  flights  of  oratory  :  but  with  rcfpctlto  the 
authority  with  whicli  it  (peaks.  It  I'peaks  in  the 
naine  of  the  great  God,  the  maker  of  heaven  and 
earth,  and  demands  the  attention  of  the  whole 
world.  Some  have  obferved  there  is  a  great  deal 
of  niiijefty  in  that  often  repeated  expreffion  of  our 
Saviour,  he  that  hath  ears  to  heaVy  let  him  hear. 
Which  is  a  (olemn  admonition  to  mankind  of  the 
mighty  importance  of  the  thing  fpoken.  What  1 
would  chiefly  remark,  is  the  awful  fanftions  with 
which  this  book  enforces  its  laws  and  precepts,  no 
lefs  than  eternal  rewards  and  eternal  punilhments. 
Hear^  and  your  foul  Jhall  live.  He  that  believeth 
Jhall  he  faved  ;  and  he  that  believeth  not  flinll  he 
damned.  Such  as  this,  is  the  language  of  the  Scrip- 
ture, and  hereby  it  is  too  fublime  and  great  for  any 
human  lawgiver.  How  fi\r  any  might  have  gone 
in  this  way,  perfonating  the  fupremc  majelty  of 
God,  and  abufing  the  world  with  a  counterfeit  of 
iiis  divine  authority,  is  noteafy  to  fay.  But  it  has 
been  obferved,  that  no  book  has  ever  yet  come 
forth,  that  has  fpoke  with  fuch  a  fublimity  and 
hei<][ht  of  fovereicrntv,  as  the  Bible  doth. 

f^irther,  there  is  an  admirable  fimplicity  mixed 
with  the  authority.  This  appears  in  the  laws  con- 
tained in  the  Scriptures,  particularly,  the  ten  com- 
mandments. Every  thing  is  delivered  with  an  air 
of  greatnefs',  and  yet  with  a  plainnefs  that  cannot 
be  enough  admired.  ThouJIialt  have  no  other  gods 
before  me.  Thoujhalt  not  make  unto  thyjelj  any  gra- 
ven image y  &c. .  Thou  fnalt  not  take  the  name  of 
the  Lord  thy  God  in  vain,  &c.  Thou  Jlialt  not  kill. 
Thoujhalt  not  jlealy  and  the  like.  I  know  Ibme  make 
this,  which  they  call  a  lownefs  and  flatncfs  offtylc, 
an  objcclion  againlt  the  divinity  of  the  Bible.  But 
ii  is  a  cavil  without  all  reafon.  There  is  really  a 
randcur  in  fuch  funplicity.  Even  human  lav/giv- 
.rs  would  think  it  a  diminution  to  them  to  deliver 


158       DISCOURSE   vr. 

their  laws  in  the  drain  of  an  orator,  Speeches  from 
the  throne,  the  edil'ts  of  prince?,  and  afts  of  parli- 
ament, come  forth  in  naked  plain  terms,  and  the 
greater  their  limplicity  and  plainnefs,  the  greater 
marks  of  authority  they  have  in  them.  Perfons 
whofe  bufinefs  it  is  to  perfuadc,  addrefs  to  the  paf- 
fions  of  men,  and  make  ufe  of  their  art  ;  but  where 
the  highelt  authority  Ipeaks,  and  the  will  of  the 
fpeakeris  a  law,  the  more  plainnefs  there  is  in  the 
ftyle,  the  more  authoritative  it  appears, 

There  is  the  like  fimplicity  in  the  narrations  and 
hiflory  of  Scripture.  l"he  writers  delivered  things 
without  difguife,  relate  fads,  even  the  moft  wonder- 
ful and  furprifing,  and  their  feveral  circumflances, 
with  freedom  and  boldnefs ;  like  men  that  are  con- 
fcious  of  their  integrity,  and  depend  upon  the  dig- 
nity and  importance  of  the  things  they  report,  and 
the  authority  of  him  that  fent  them.  They  make 
ufe  of  no  artful  apologies,  norftudied  addrcffes,  to 
poflefs  their  readers  in  their  iavor.  When  they 
command  it  is  with  a  majeftic  plainnefs,  as  thofe 
that  Ipeak  in  the  name  of  God,  and  when  they  re- 
late paft  things  it  is  Vv'ith  the  like  fimplicity,  as  thofe 
that  fpeak  in  the  name  of  truth,  as  I  may  fay. 

Nov/  this  is  fo  far  from  being  the  manner  of  im- 
poitorsand  cheats,  that  it  is  nut  really  the  manr.er 
of  common  men.      I  do  not  think  any  men,  left  to 
the  conduft  of  their  own  wifdom  and  underftand- 
ing,   would    have   reprefented  fuch  things,  as    the 
Bible   contains,  in  the   way  the   writers  of  it  do  ; 
making  their  reports,  and  delivering  their  melTages 
with,  a  freedom  and  indifference  of  liyle,  that  may 
feem  rather  to  favour  of  careleflnefs,  than  any  thing 
of  affeftation.   And  though  I  do  not  fay,  that  thefe, 
and  the  like  properties  and  charafters  of  the  Scrip- 
ture ftyle,  are  a  full  argument  of  its  divinity  ;  yet 
I  cannot  help  thinking  the  ftyle  thereof  has  a  great 
deal  in  it  recomm.ending  ;  it  is  fom.ething  worthy 


D  I   S  C  O  U   11  S  E     VI.  159 

<-)f  God,  and  v.!:at  one  niiL^lu  expe6l  in  a  divine  re- 
velation. 

4.  Tlie  harmony  and  agreement  of  tlie  fcveral 
parts  of  the  Bible  is  another  mark  and  charader  of 
lie  infpiraiion  of  the  \vriters  thereof.  Particular- 
Iv,  there  is  an  harmony  in  the  greatcft  point  of  all, 
I  mean  exaO:  truth.  Survey  the  Scriptures  from 
the  begimiing  to  tiie  end,  examine  the  part  every 
penman  has  born  in  tliij  compofure,  and  there  is 
nothing  to  be  found,  but  what  canlUnd  the  teft  of 
the  molt  fcvcre  and  criiical  judgment.  It  may 
be  affirmed  of  all  the  i'acred  writings  without  ex- 
ception, what  is  affirmed  of  fome  part,  ihsfe  J'ayings 
art  faithful  av.1  true.  Let  us  reflect  a  little  on  this 
matter.  The  Scripture  confifts  of  three  forts  of 
lubjecl:-!,  doctrines,  hiltories,  and  prophecies. 
Arid  in  none  (>t  thefe  can  it  be  convicted  of  falfe- 
hood.  As  to  its  dottrines,  you  hava  heard  that  it 
coimprifes  a  very  glqrious  and  large  fyltem,  articles 
of  faith,  rules  of  practice,  all  were  concerned  to 
know,  believe,  and  do  ;  our  whole  duty  towards 
Ood,  our  neighbor,  and  ourl'elves.  And  in  all  this 
tliere  is  no  flau',  no  fallc  doftrine.  No  caviller  in 
the  world  is  able  to  pronounce  upon  evidence  con- 
cerning any  principal,  maxim,  or  rule  laid  down 
in  the  Bible,  that  it  ij  corrupt  and  erroneous; 
what  cannot  bear  the  trial  of  I'ound  and  impartial 
reafon.  As  t(;  the  hiftorical  and  prophetical  part, 
it  is  of  great  extent,  takes  in  a  compafs  of  ibme 
thoufand  years  ;  and  yet  here  one  may  challenge 
all  the  adverfaries  of  the  Scripture  to  produce  a 
fingle  inftance  of  miilake,  any  facts  mifreprefented, 
or  any  predictions  given  forth,  difgraced  by  the 
events  which  is  a  circumflance  that  diflinguifhes 
it  from  all  human  compoiures,  and  gives  it  a  fort  of 
triumph  over  ail  competitors.  In  the  belt  writings 
of  uninfpired  men  there  are  marks  of  frailty  and 
inf:r:nit\',  weaknel^-  of  judgments,  flips  of  memory. 


i6o  D  I  S  C  O  U  R  S  E     VI. 

inconclufive  arguments,  iniflakeii  fafts,  and  the 
like.  But  there  is  nothing  of  this  in  the  Bible. 
All  is  without  a  blot,  true  and  irreproveable. 

Further,  this  harmony  is  among  all  the  writers  of 
the  Scriptures.  They  not  only  (peak  truths,  but 
many  of  them  the  very  fame  particular  truths. 
When  they  touch  the  fame  doftrine  they  give  the 
fame  account  of  it,  the  fame  in  the  main,  no  one 
contradi6ling  or  interfering  with  another.  They 
teach  the  fame  things  concerning  God,  his  nature, 
attributes,  providence  and  government ;  give  the 
lame  account  of  the  creation,  apoftacy,  general 
flood,  and  other  fa6ls  of  ancient  date.  The  New 
Teftament  writers  deliver  the  fame  things  concern- 
ing Chrifl:,  his  incarnauon,  death,  burial,  refurrec- 
tion,  afcenfion  ;  his  doftrinc,  miracles;  the  com- 
ing of  the  Holy  Ghoft,  and  the  like.  Not  that  they 
copy  from  one  another,  or  exprels  the  lame  parti- 
cular thoughts  upon  every  fubjccl.  But  there  is 
no  repugnancy  among  them.  I'hey  harmonife  in 
every  thing.  One  may  enlarge  upon  and  explain 
what  another  has  faid,  add  to  his  account  and  carry 
it  further  ;   but  he  never  contradifts  him. 

Again,  this  harmony  is  among  a  great  number  of 
perfons,  living  in  very  diftant  places  and  ages  of 
the  world  ;  fo  that  they  could  not  aft  by  confe- 
deracy and  combination.  The  prophets  that  follow 
Mofes,  and  who  confirm  his  hiltory,  laws  and  pre- 
di6lions,  had,  many  of  them,  never  fcen  him. 
Chrift  and  his  apoftles,  that  lived  above  a  thoufand 
years  after  Mofes,  all  agree  with  him.  In  Ihort, 
they  are  all  of  a  piece  ;  their  revelations^^  their 
doftrines  and  narrations,  accord  as  much  as  if  they 
had  lived  at  the  fame  time  ;  had  done  every  thing 
by  concert  and  contrivance  before  one  v.'ord  was 
written.  This  will  appear  afterwards  with  more 
advantage  when  I  fpcak  of  the  prophecies  of  the 
Bible,  and  their  accornpliihment.      1  fliall  onlv  at 


DISCOURSE     VI.  161 

prefent  mention  one  inftaiicc  for  the  illiillration  of 
what  I  a;5i  upon.  Mofcs  writes  tliat  the  feed  of  the 
wonian  Jhould  bruije  i/ie  jo  pent' s  head.  This  was  a 
proraife  made  to  our  ilril  parents  in  paradilb  imme- 
diately upon  the  apoftacy,  about  four  thoufand 
years  before  it  came  topafs.  This  Mofes  records, 
places  in  his  hiflory,  la)-s  his  credit  upon  it,  and 
leaves  it  to  the  exaniinatioii  of  after  ages.  The 
fuccccding  prophets  like  wife,  all  with  one  voice 
bear  tcllimony  to  the  fame  thing,  point  out  the 
fame  glorious  event  till  it  wasa6lually  a^compliflicd. 
They  rcfume  the  fubject  and  comment  upon  it,  one 
after  another,  and  in  one  age  after  another,  flill 
enlightening  it  more  and  more,  one  addingthis,  ano- 
ther a  different  circumflance  ;  as  of  what  family  he 
fhould  come,  of  what  perfon,  namely,  a  virgin, 
where  he  fliould  be  born,  at  what  time,  and  the 
like  ;  which  I  take  to  be  an  irrefiftable  evidence 
of  their  iuCpiration,  and  that  iht'ir prophecy  came  not 
cf  their  ozvn  zvill,  but  that  they  fpake  as  they  zuere 
viovcd  by  i/ys  Holy  Ghoji  ;  otherwife  they  could  ne-, 
ver  have  agreed  in  an  event  fo  ftrange  and 
furprifing  as  this.  Had  Aioies  fpoke  of  it  on  his 
own  head,  what  could  induce  the  other  prophets 
to  venture  upon  the  famepredi6tion,  with  more  par- 
ticular and  determining  circumftances.  This  would 
never  have  been  the  doftrine  of  one  prophet,  re- 
touched and  enlarged  by  others,  and  confirmed  by 
all,  had  they  not  been  giiidcd  by  the  fame  fpirit, 
and  proceeded  under  the  conduft  of  God.  In  a 
word,  all  the  parts  of  the  l^ible  are  in  clofe  con- 
nection, and  like  the  feveral  parts  of  a  regular 
building,  give  Rrength  and  fupport  to  one  another. 
The  Old  Teftament  contains  the  New  in  types, 
fhadows  and  predictions  ;  and  the  New  Teftament 
is  an  accom.piifliment  of  the  Old.  Hence  the  apof- 
tle  takes  notice  in  his  defence  before  Agrippa,  that 
he  had  laid  no  other  things  than  what  Moies  and 


i62  DISCOURSE     VI. 

the  prophets  had  foretold  fl-;oT;i(I  coir.e  to  paf?. 
Even  all  the  prophets ^  that  liave  been  Jince  Uie  zvcrld 
begaUy  /pake  of  thefe  things. 

I  might  fubjoin,  that  this  harmony  appears  the 
more  beautiful  and  divine,  as  it  is  with  fome  cir- 
cumftantial  variety  and  difference.  They  preach 
the  fame  doftrine,  but  not  in  the  fame  manner,  reiatc 
the  fame  fafts,  but  not  Vvith  the  like  circumftances  ; 
and  often  foretell  the  fame  events,  but  place  tliem 
in  a  different  light  and  cloath  them  with  different 
circumflances,  which  is  fo  far  from  difparaging  their 
writings,  that  it  really  gives  reputation  to  them,  and 
is  an  argument  of  their  fincerity  and  infpiration. 
Had  they  a6:ed  with  a  fraudulent  defign  they  would 
have  been  more  cautious  in  this  refpeO:,  and  avoid- 
ed all  appearance  of  difcord;.  had  they  contrived  a 
deceit,  they  would  have  laid  it  clofer  together,  and 
not  have  expofed  themfelves  to  any  fufpicion  of 
contradi61ion.  Common  writers  think  themfelves 
obliged  for  their  credit-fake  to  guard  every  ex- 
preftion,  are  timorous,  and  anxious,  q/'pecially  if 
there  be  any  defign  of  falfliood  and  impofture.  But 
the  facred  writers  condii^i  themfelves  with  a  noble 
freedom  of  expreffion,  as  being  fecure  of  the  truth 
and  juftice  of  their  caufe,  and  that  under  all  this 
variety,  the  fame  divine  triuh  would  appear  and 
triumph  upon  examination. 

Well,  as  this  is  the  cafe  of  the  Bible  ;  as  there 
is  fucha  wonderful  agreement  and  harmony  among 
the  writers  of  it  ;  it  mud,  I  think,  imply  and  in- 
fer their  infpiration.  It  is  not  to  be  conceived, 
that  a  weak  and  fallible  underflandins;,  as  that  of 
man  is,  fhould  go  through  fucha  variety  of  matter, 
doftrines,  hiflories,  prophecies,  of  exceeding  great 
latitude  and  compafs,  and  alv/ays  be  confiflent  with 
itfelf.  We  do  not  find  that  tuo  perfons  can  v, rite 
on  the  fame  fubjeft,  efpccially  if  it  be  copious  and 
difiufive,  without  clafhip^  ;   nor  can  one  man  write 


DISCOURSE     \I.  163 

on  arnultitudc  of  fubjcds,  but  lie  v.-jll  i'orgci  him- 
fcir,  and  fliow  his  wcakncl^  and  iiifirniity.  Where- 
as the  Scripture  is  clear  of  all  iii-jpiitation  o["  tb.is 
kind,  I  mean  all  juil  and  wuil  grounded  inipuiatiou. 
As  to  the  objcciion  of  contraditlions  ilicrcin,  I 
may  aficrwards  confider  it  ;  atprcleru  1  take  it  {'or 
granted  there  are  none  and  thence  argue,  that  they 
who  wrote  it  were  under  the  Ipecial  and  inFallibie 
influence  of  the  Holy  Ghoft,  who  led  them  iiuo  all 
truth. 

5.  I  mav  offer  to  tlic  fame  purpofe,  or  as  a  fur- 
ther proof  ofthe  infpiration  of  Scripture,  that  clii- 
cacy,  power  and  authority,  it  has  on  ilie  hf.arts  and 
confciences  of  men.  Indeed  this  may  be  thought 
an  cfFetl  of  the  Scripture,  and  accounted  extrirdic  ; 
and  confcquently,  not  here  in  its  proper  })lace. 
But  it  mufi  be  confidered,  that  the  efficacy  I  ^.m 
arguing  from,  is  owing  to  the  internal  cotiltitutiou 
of  the  Bible,  and  to  the  divine  fpirit  that  breathes 
in  it.  Now  take  this  in  conjiintlion  with  the  other 
arguments,*  and  I  look  upon  it  a  great  confirmation 
of  our  faith,  that  it  is  the  word  of  God.  1  Ihaii  beg 
leave  to  enlarge  a  little  here.      And, 

1.  I  obferve,  that  the  Scripture  is  attended  with 
a  penetrating  light  ;  has  a  great  deal  of  efticacy  a;;d 
power  in  this  refpe8.  It  ihines  into  the  mind,  and 
lays  open  the  moft  fecret,  conceailed  treafures  of 
it  ;  the  good  or  evil  treafure  of  the  heart,  "rhus 
the  apoftle  fpeaks  of  it,  as  many  underitand  that 
text,  the  word  of  God  is  quick  and  pozuerfid,  and 
jliarper  than  any  two-edged  [word,  piercing  even  to 
the  dividing  ajjunder  of  foul  and  Jpirit,  and  of  the 
jomti  and  ^narrow,  and  is  a  difcerner  of  the  thoughts 
and  intents  of  the  heart.  God  that  made  the  heart, 
is  perfeftly  well  acquainted  with  all  its  workings, 
dcfires  and  motions  ,  he  knows  our  thoughts  far  off  ; 
he  knows  all  that  is  in  pian,  and  has  in  his  word,  as 


.k.. 


iG-[  D   I   S  C   O    L'   R   i>  E     VI. 

in  a  ma])  or  i-'Jaf's,  (U'liiieritcd  ?.in]  itprefented  tlie 
various  moveniciits  nf "his  [du!,  v/hal  is  f(=)iiTred'in 
his  heart,  and  lodges  at  any  time  there.  Thus  St. 
Find,  1}-caking  of  prophiccy,  or  the  openinj^  of"  the 
Scrij>rurc  by  virtue  of  tl  -st  alllatus  or  gift  of  the 
Ipiiit  which  foine  had  at  that  time,  teiis  us,  that  by 
tiie  means  thereof,  i/it:  iinkarned  and  urthclievtr  ts 
ccnvmccd  rfall^  and  judged  of  all.  It  follows,  and 
■iliiis  art  the  jccrcts  of  Ins  heart  made  Trianifejiy  and  fo 
falling  dizvn  en  his  face,  lie  zvill  worfhip  Gcd,  and 
report  ikai  God  is  rn  yen  of  a  irvth.  Tiie  v/ord  of 
God  often  iinds  the  tiniier  out,  and  when  it  is  dil"- 
piaved  before-  him,  C^od  co-operating  therewith  by 
his  fr)ir]t,  thfere  is  a  ddcovery  made  of  the  heart  and 
conlcicnce,  andof  the  thoughts  and  purpofes  lurk- 
ing theie,  that  often  ailoniilies  ynd  amazes.  What 
the  hing  oi  Syria's  fervant  told  his  mailer,  viz.  that 
ti-e  propiiet  Eliilia  niade  known  to  the  king  of  If- 
raelex'en  the  xvcrds  that  kcjpake  in  his  bed-chjmhery 
may  be  faid  of  the  Scripture,  it  makes  known  to 
men  tlie  language  ipokeu  in  ilie  fecret  cliambers  of 
their  he.irts  ;  tiieir  moll  retired  thoughts  and  affec- 
tions. It  difcloics  the  liidden  things  of.dilbonefty, 
anatomi'es  and  difieets  the  coideience,  brings  info 
open  and  full  light,,  what  ilie  finner  before  was  not 
aware  of,  I'lus  tnoulands  eaji  witnefs  that  have 
been  ferioufly  eonverlant  with  the  holy  Scriptures, 
and  efpeciaily  fuch  that  have  fat  under  a  lively 
fearching  miniitry.  They  find  their  fins,  their  fe- 
cret fins,  fet  in  a  clear  ligiit,  find  themfelves  llruck 
at,  and  deicribed  in  the  word  of  God  with  great 
.  exaftnefs,  as  if  the  writer  or  preacher  bad  known 
their  hearts,  and  been  fome  way  privy  to  what 
paffcs  there.  The  rcafon  of  which  is,  that  the 
iScripturc,  proceeding  from  God,  the  author  of  the 
human  mind,  that  is  acquainted  with  its  moft  fe- 
cret Iprings,  and  inmod  receffes,  is  able  to  pene- 
trate into  it,  and  lay  all  open. 


J)   I   S  C  O    i'   R   S   K     \'I.  lO-, 

I  niiij.lit  (iltl'.'ivo  iii:-if  l\y<:  liijlit  ihcrcof  equally 
1  aclics  th'j  he.uLs  and  c.ilv-,;  of  t;ood  men.  Ii  Ok  \\  s 
thcin  wiMt  thry  arc,  wha':  lliey  vaot,  uhai  li.v-y 
{iilier  ;  ticlcribcs  their  ii,races,  their  conllicls,  and 
fears.  In  Ihoi  t,  it  is  i  y\^U  in  which  both  trood  and 
bad  mav  view  the.iniciv<  s,  and  Ice  v.h'U  n^anncr  ui 
perlbns  they  arc.  Now  had  it  been  a  mere  huinaa 
\\riting,  a  contrivance  of  men,  though  of  never  !uch 
[^rcat  and  wile  men,  it  could  not  I  think  have  had 
this  property  in  it.  It  would  not  have  been  a 
feareher  of  hearts,  as  it  every  where  pretend^:  to  be, 
and  we  find  it  to  be,  had  it  not  proceeded  from  him 
that  framed  the  heart  and  knows  it  perfectly. 

2.  The  Scripture  h.as  a  wonderful  poAer  and 
eflicacy  to  convince  and  awaken  confcience.  A 
great  deal  might  be  faid  here, 'agrreeable  to  tl:s  ex- 
perience of  thoufandvS  and  myriarls  among  man- 
kind. The  world  hath  had  a  real  and  fenlible  ex- 
periment of  this  property  thereof  for  many  gener- 
ations. It  has  been  glorioufly  inftrumental  todd- 
cover  the  f.g  leaves,  and  detect  the  delubou  of 
DJinded  (inners,  and  to  demolidi  thoie  refuiJes  of 
lies  wherein  they  truited.  How  many  mountains 
hadi  it  tiirown  down  ?  iiow  n^any  fonsf)f  pride  iiath 
it  labaied  ?  how  many  obdurate  and  hard  hearts 
bath  it  broken  ?  many  a  ioul  hath  the  Scripture 
covered  with  the  fliadow  of  death,  even  of  tliofe 
who  thQuglit  ihernfelvesfull  of  light,  and  while  they 
have  exalted  themfelves  to  heaven,  it  liath  brought 
them  down  even  to  hell.  Thus  the  Scripture  hath 
often  been  to  the  fecure  finner,  as  the  hand  writing 
on  the  wall  to  BcAQt'iZZiT.it  halhviaiie his  countenance 
changCyand  his'ihoughis  iroubk  him,  the  joints  0/  his 
loins  to  be  loofedy  and  hi.i  knees  io  fmite  one  again jl 
another.  Something  of  this  it  is  fuppoied  the  apolllc 
intimates,  when  he  fays,  J  was  alive  wiihoiU  the  law, 
hut  when  the  cominandvient  camey  Jin.  revived^  and  f 
died.      Then  the  commandment  which  was  ordained  to 


i66  DISCOURSE     VI. 

lif^,   I  found   to  ht  unto  death  j  that  is,  when    the      I 
law  was  lent  home  to  my  confcience  in  its   fpiritu-      m 
ality,  purity  and  authority.      When  God  carried  it 
to  my  heart,  and  removed  the  ignorance,  prejudice, 
and  blindnefs  which  kept  the  law  from  reaching  me; 
when  it  was  thus  I  died,    I  was  filled  with  amaze- 
ment and  horror    at   the  view  of  myfelf  upon  this 
difcovery  the  law  made  of  my  heart,  liate  and  con- 
dition ;   and  I    became  as  a  dead  man.      Now  this 
the   Scripture    has  done  in  innumerable   inftances, 
with  a  llrange  Awereignty  and  authority,  ranfacking 
the  hearts  of    men,  caiting  them   down   from  their 
high   towers,  and   laying   their    pride  in  the  duil. 
And  is  there  nothincr  of  God  in  this  ?  is  it  not  ma- 
nifeltly  his  finger  ?  can  any  human  writings  pretend 
to  inch  a   force  ?  mud  not  a  word   armed  with  fo 
much  power  be  the  word  of  God  ?  It  is  obfervable 
the  Hebrews  call   thunder  the   voice  of  God,  the 
voice  of  the  Lord  is  pozuerfui,  the  voice  of  the  Lord  is 
jull  ofmajepy,  the  voice  of  the  Lord  breaketh  the  cedars 
of  Lebanon.      And  the  reafon  why  it  is   termed  his 
voice  feems  to  be,  becaufe  of   the  majefty  and  ter- 
ror that  fometimes  attends  it.      Hajl  thou  an  arm  like 
God,   faith  he  himfelt"  to  Job,   or  canfi  thou  thunder 
zuilh  a  voice  like  hivi.      Now  certainly  to  thunder  in 
the  minds  and    C(Mifcienccs  of  men,   and  to  make 
fuch  terrible  commotions  and  concuflions  there,  as 
the  Scripture  doth,  cannot  but  argue  fomething  of 
divinity,  and  import  that  it  is  the  voice  of  God. 

IF  it  be  faid,  men  may  have  terror  from  other 
caule?,  and  without  the  miniitry  of  the  Scripture, 
I  grant  it ;  God  can  ilrike  the  confcience  of  a  fe- 
(Cure  liimcr  immediately,  or  by  what  m^eans  he 
pleafes.  But  I  believe  I  may  juftly  obferve,  that 
trouble  of  mind,  of  a  fpiritual  nature,  and  about 
another  world  and  the  concerns  of  it,  is  feldum 
llie  exercife  of  any  but  fuch  as  are  converfant  with 
t.hc   ijibic  :   and   it   is  inoitly   the  exercife  of  thofc 


I)   1   S  C  O  U  R   S   K     VI.  167 

that  have  the  word  of  God  brought  clolcd  lothcm 
under  a  lively  miiiilhy.  VVhillt  Pcicr  prcaehed, 
his  hearers  were  pricked  in  their  hca^  ts,  and  cried 
outf  men  and  brethren  -what  Jhall  we  do.  It  is  the 
Scripture  read  or  preached,  laid  open  and  applied, 
that  gives  the  conipuiitlion  and  makes  linners  in- 
quifitive  what  ihey  mult  do  to  be  laved.  Such  as 
live  in  itjjnorance  of  the  Liible,  and  enjoy  no  faith- 
ful preaching,  leldom  know  any  thing  of  this  :  No, 
their  goods  are  in  peace,  they  are  alive  ivithout  the 
law  ;  but  when  he  that  commands  light  to  Jhine  out 
ofdarknc/sy  /hines  into  their  hearts ;  when  the  word 
of  God  which  is  quick  and  powerful  pierces  the 
confcience,  former  delufions  vanifh,  former  flrong 
holds  are  broken  down  ;  and  there  is  an  inward 
awakening,  an  inward  light,  and  often  a  terror  that 
may  be  called  divine.  And  as  this  is  a  known  pro- 
perty of  Scripture,  what  it  claims,  and  what  the 
church  of  God  has  all  along  more  or  lefs  found  in 
it,  it  is  an  argument  of  its  inlpiration.     Again, 

3.  It  (hews  a  mighty  efficacy  in  quickening  and 
comforting  good  men.  Read  the  hundred  and 
nineteenth  Pfalm,  and  you  will  fee  how  much  of 
this  David  experienced  in  the  Scriptures  that  were 
e?ctant  in  his  time.  Hereby  God  quickened  him, 
and  hereby  God  fupported  him,  as  he  abundantly 
declares,  particularly,  ver.  92.  Unlefs  thy  law  had 
been  rny  delight  ^  I  JJiould  then  have  penjiied  in  mine 
affliction.  And  thoufands  can  fay  the  fame  thing. 
They  have  felt  thele  powers  of  the  world  to  come, 
have  found  a  divine  power  breaking  out  of  the 
Scripture  in  the  ferious  perufal,  or  in  the  faithful 
miniltry  of  it,  like  lightning  out  of  a  cloud,  by 
which  their  hearts  have  been  revived  and  raifed, 
as  it  were,  from  the  dead.  Sometimes  they  have 
been  (trangely  eafed  in  their  minds  ;  freed  from 
their  darknefs,  burthens  and  fears  :  at  another 
tim?  frloriouflv  ftrengthcnc  1  in  the   inward  man  : 


ife^  DI^CUURSiL     XL 

Ibmetimes,  when  they  have  been  in  fackcloth,  un- 
der darknel's  and  terror,  the  Scripture  has  cheared 
iheir  droopin^T  fpiritSj  girded  thon  with  gladncls,^ 
and  tilled  them  with  joy  in  believing.  If  this  be 
faft,  and  I  am  perfuaded  (ome  of  you  can  rife  up 
and  give  teflimony  to  it,  if  the  Scripture  has  been 
of  thijj  efficacy  to  yoa  ;  if  you  have  found  it  to  be 
a  word  of  power,  of  life,  peace  and  confolation  ; 
you  will  not  eafily  doubt  whether  it  be  the  word  of 
God  or  not.  When  John  the  Baptift  lent  fome  to 
Chriil  with  this  queflion  ;  Arc  thou  he  that  /Jiould 
ci/niey  cr  do  zve  look  for  another  ?  Chrift  anlwers, 
GOf  and  Jlicxo  John  the  things  you  hear  and  fee,  the 
blind  receive  their  fight^  the  lame  zoalky  the  deaf  hear^ 
ike  dead  are  raijed  upy  and  the  poor  have  the  gofpel 
preached  to  them.  Intimating  that  fuch  things  as 
thefe  were  a  fuScient  atteflation  to  him,  tliat  he  was 
ihe  Meffiah.  The  things  were  too  glorious,  and  of 
too  great  a  reputation,  to  attend  an  impoftor.  So 
if  the  queition  be,  whether  the  Scripture  be  the 
■word  of  God,  it  might  be  a  fufiicient  anfwer  me- 
tliinks,  if  we  are  able  to  fay,  that  by  them  the  fouls 
of  men  are  enlightened,  comforted,  the  dead  fpirits 
of  men  are  railed  up,  and  made  to  live  again,  that 
many  who  were  in  chains  and  fetters  are  fet  frce 
by  them,  and  by  them  the  world  filled  with  joy  and 
gladnefs.  A  tree  that  bears  fuch  fruit  mult  have 
been  planted  by  God's  right  hand.  I  will  only  add, 
4.  That  this  efficacy  is  (till  t^ie  fame.  The 
Scripture  has  the  fame  quickening,  reviving,  com- 
forting power  that  ever  it  h.ad.  The  church  has 
lived  upon  it  fome  thoufand  years  ;  and  it  has  the 
fame  light,  life,  and  confolation  in  it  that  it  had  at 
firft.  What  the  ftatutes  of  the  Lord  were  to  David, 
fo  long  ago,  they  are  ftill  to  all  the  faithful  ;  a  lamp 
to  their  feet y  and  a  light  to  their  paths,  tlicir  rejoic- 
ing and  their  heritage  forever.  Nav,  the  more  we 
know   of  the    Bible,  the  more  wc  meditate  in  the 


1)   I   S  C  O   U  R  S   E     VI.  169 

Ijw  of  G(h1,  il'C  more  wr  fhall  dc'li;;ht  in  it,  difco- 
vfiint;  liill  new  and  rich  mines  ;  bcinj;  like  us  au- 
thor ;tn  incxhaulkd  lloro-hovife  oi  all  iupplics. 

A\'cil,  tht'lc  are  ilic  internal  marks  and  clurac- 
tcns  oT  ihc  Srripturt.'s  divinit)'.  flow  lar  ihcy  niajr 
be  depended  npi^i,  and  whal  ar^unvcnt  ihey  ailoixl 
for  the  eilabliihinp,  this  dc^Biinc,  I  deiigned  at  this 
time  to  have  encjuired  ;  but  that  woidd  lead  rnc 
farther  than  your  patience  and  atteniimi  jiutv  i>e 
prepared  to  follow  ;  and  tlierefore  1  fhall  dtlcr  it 
to  another  oppv>rtunity. 

In  the  mean  time  it  is  eafy  to  oblervc,  that  go<.id 
men  have  a  mightv  advantage  above  others  for  un- 
derfland:ng  and  believing  divine  revelaiion.  They 
can  dileern  its  inn'ate  excellencies  and  beauties.. 
They  have  i/:e  zcitnefs  in  thcm/cIvcs,  an  inward  ex- 
perience of  the  glories  of  the  Scripture  ;  they  have 
felt  its  power,  tailed  its  fweetnefs,  Snd  tliCreforecaa 
fay  a  thoui-and  things  on  its  behalf  tl:at  others  can- 
not, and  confetiuently  will  not  be  ftaggcred  with 
every  little  fophiltical  cavil  ;  hut  when  attacked  bv 
gainfaycrs,  will  be  ready  to  reply,  as  the  man  boni 
blind  did  to  thofe  that  were  wranglintj  with  him 
concerning  Chriit,  Ji  is  a  marvellous  thing  that  ye 
knozo  net  from  zvhence  he  is  ;  and  yet  he  hath  i*-pai(d 
mine  eyes.  Endeavor  that  you  may  find  the  pe)wcr 
and  efficacy  of  the  Scripture  on  your  hearts,  audit 
will  very  much  affift  your  faith,  and  conhrm  you  in 
it,  you  will  never  queflion  whence  it  is,  nor  whe- 
ther it  be  of  God,  fince  it  hath  opened  )'our  eyc:», 
I  will  never  forget  thy  precepts^  fays  Ddix'id,  for  zvith 
tiiem  thou  hajl  quickened  mc.  The  more  we  expe- 
rience of  the  power  and  ufefulnefs  of  the  word  of 
God,  the  more  we  fhall  value  and  love  it,  and  the 
more  lleadily  we  fhall  adh.cre  to  it  :  we  Ihall  not 
forget  it,  nor  be  drawn  off  from  our  regard  to  ii, 
becaufe  thereby  God  hath  quickened  us,  therebv 
he  hath  comforted  us,  reftorcd  and  eflabliflied  u«. 


lyo  DISCOURSE     VI. 

and  many  ways  faved  us.  And  if  this  be  the  cafe, 
if  the  word  of  God  has  got  this  hold  of  us,  of  our 
hearts  and  affePiions ;  and  recommends  itfelf  to  our 
experience,  we  fliail  not  be  moved  with  every  flirt 
of  wit  and  little  ieft  that  the  author  may  think  brifk 
and  lively.  God's  teflimony  to  the  Scripture  with- 
out, in  his  works  and  providence,  ha!s  a  glorious 
evidence  in  it,  as  you  will  afterwards  hear.  But 
his  teflimony  within  cotnes  nearer  and  cloler  to  the 
confcience,  and  is  ol  miahtv  ufe  to  thofe  that  have 
Jt.  Endeavor  for  this,  and  for  more  of  it  ;  and  if 
you  do  the  wnll  of  Chrifl,  and  feel  the  authority  of 
the  Scripture  in  your  hearts,  you  fhail  know  of  his 
doQrine,  whether  it  be  of  God, 


DISCOURSE     VII. 

The    divine   Original    a  ^J  d   I  .^j  s  p  i  r  a  t  i  o  m 

or    THE    Scripture. 


2   Tim.   iii.   16. 


All  Sa/'pture  ts  givni  by  infpiration  of  God,  and  is 
proJitaHe  for  doHnne^  for  reproojfjor  correHion^ 
for  inJlruBion  in  rigi),tcov.fncJs. 

IN  my  laft  difcourfe  on  thefe  words,  I  laid  before 
you  the  internal  marks  and  chara6^ers  of  the  di- 
vine infpiration  of  the  holy  Scriptures.  Some  call 
theni,  the  felf-evidencirg  light  thereof,  and  lay  fo 
great  a  ftrefs  upon  them,  that  they  not  only  think 
all  orher  arguments  infufficient  without  this,  but  that 
this  is  fulficient  without  them,  and  exclufive  of  them 
all.  There  are,  they  think,  thofe  chara6lers  and 
impreffions  of  divinity  upon  the  Scriptures  that  it 
rhanifefts  itfelf  by  its  own  light,  to  be  from  God. 
"  The  authority  of  God,  the  fupreme  Lord  of  all, 
"  faith  a  learned  divine*,  fpeaking  in  and  by  the 
**  penmen  of  Scripture,  evidenced  fingly  in,  and 
**  by  Scripture  itfelf,  is  the  fole  bottom  aad  foun- 
**  dation  or  formal  reafon  of  our  affenting  to  thefe 
'*  Scriptures  as  his  word,  and  fubmitting  our  hearts 
**  and,confciences  to  them.  He  adds,  God's  voice 
**  to  the  penmen  of  Scripture  was  accompanied 
"  with  its  own  evidence,  which  gave  aflurance  to 

Z 

•  Dr.  Ov«:n^i  felf-evid;ncing  light  of  the  Scriptare. 


17,2  DISCOURSE     VII. 

"  t'hem  ;  and  God  fpcakmg  by  them,  or  iheir 
"  wntitig  to  us  ;  his  word  is  accompanied 
"  with  it;-  own  evidence,  and  gives  aflurance  to 
**  as,  his  authority  and  veracity  did,  and  do,  in  the 
*'  c)ne  and  the  other  iufliciently  niaoifeft  themfelves. 
"  And  again,  as  God  ni  the  creation  of  the  world, 
*'  and  all  things,  hath  io  made  and  framed  them, 
**  hath  leFtluch  charatlers  of  his  eternal  power  and 
"  wifdom  on  them,  filled  with  fuch  evidence  of 
"  their  author,  iliat  without  any  other  teflimony 
*'  i'cum  hitnlelf  or  any  elfe,  under  the  naked  con- 
"  fi'dtration  of  what  they  are,  they  declare  their 
*'  Creator.  So  in  the  giving  out  his  word,  he  hath 
"  by  his  fpirit  implanted  in  it,  and  imprefled  on  it 
*'  inch  characters  of  his  goodnefs,  power,  wifdom 
*'  and  holinefs,  of  his  love  to  mankind,  truth  and 
•'  faithfulnefs,  with  all  the  reft  of  his  glorious  ex- 
**  cellencies  and  perfe6lions,  that  at  all  times,  and 
*'  in  all  places,  where  the  expaYifion  of  Scripture  is 
**  ftretched  out  over  men  by  his  providence  ;  with- 
**  out  any  other  witnefs  c^r  teflimony  given  there- 
**  unto,  it  deciareth  itfelf  to  be  his,  and  makes  good 
*•  its  au4:hority  from  him.  So  that  the  refufal  of 
**  it  upon  its  own  evidence,  brings  unavoidable 
**  condemnation  on  the  louls  of  men.  This  is  di- 
"  vine  teftimony,  accompanying  the  true  voice  of 
*'  God,  evid-ejicing  itfcIf,  and  afcertaining  the  foul 
"  beyond  all  .polTibility  of  miflake.  Wherever 
"  the  Scripture  is  truly  received,  as  the  word  of 
"  God,  it  is  received  upon  the  evidence  of  that 
*'  light  it  hath  in  itlelf ;  it  is  all  one  by  what  means, 
"  by  what  hands,  whether  of  a  child,  or  of  a  church, 
**  by  tradition,  accident,  or  fpecia!  providence,  the 
"  Scripture  comes  to  us  ;  come  how  it  will  it  hath 
"  its  authority  in  itfelf  by  being  the  word  of  God, 
**  and  hath  its  power  of  manifefting  itfelf  fo  to  be 
"  from  its  own  innate  light."  A  great  deal  more 
in  the  like  flrain  occurs  in  the  fame  learned  vri- 


discourse:   \'ii.       17^ 

l<?r.  He  particularly  hints  wherein  tlie  power  nnd 
authority  of  the  Scripture  confids,  bs  wl.itii  it 
proves  itfclf  to  be  divine.  As  it.v  tlvv.n^inu*  the 
hearts,  confcience.s,  and  iecrci  reccH'^s  <:i  iVm  n'lhds 
of  nien  ;  its  judging  and  feintiici;i<;  ti.em  ai -them- 
I'elves  ;  its  convidions  t'.rrt.rs,  eon(;Uv  ti>,  and  kil- 
ling of  men  ;  its  converting,  build'rtg,  making 
wife,  holy  and  obedient  ;  its  adininiliring  eonloU- 
tions  in  every  condition,  and  the  like.  1  hefc  he 
accounts  fuch  an  nnprels  of  God  on  tl^e  Scripture, 
that  they  may  be  looked  upon  as  fo  many  ipfallible 
figns,  diflinguifhing  it  from  tl.e  product  of-  any 
creature.  j'o  tne  lame  purpole  another  ingenious 
writer,  **  the  Scripture,  lays  he*,  appears  in  di\iije 
"  and  heavenly  charadf^rs,  and  by  thele  it  bears 
"  witnefi  to  itielf  that  it  is  the  word  of  God."  So 
Calvin  puttijig  the  qutftion  how  wc  fhall  be  per- 
fuadcd  it  comes  from  (rod  ?  anfwcrs  it  is  the  lame 
thing  as  to  a(k,  how  we  can  diliinguilh  light  from 
darkneis.  And  add,^,  another  author  of  conlidera- 
ble  name,  I  mean  btihop  Leighton,  t  "  They  are 
"  little  verfed  in  the  holy  Scripture  tl.'at  know  not 
**  that  it  is  frequently  called  liglu,  and  they  arc 
*'  fcnfelefs  that  know  not  that  lignc  js  fcen  and 
"  known  by  itielf.  J/  our  gofpel  be  hid,  fays 
*^  the  apoftle,  it  is  hid  to  them  that  fcrijli  ;  the  God 
**  of  the  world  having  blinded  their  minds  againft 
"  the  light  oj  the  glorious  g''fpd.  No  woiidcr  if  fuch 
**  Hand  in  need  of  a  teltimony.  A  blind  man 
"  knows  not  that  it  is  light  at  noon  day,  but  by 
*'  report ;  but  to  thofe  that  have  eyes,  light  is  leen 
/'  by  itfelf."  I  mention  thefe  pallages  more  par- 
ticularly, that  I  may  give  you  the  argument  they 
lay  fo  great  weight  upon  in  its  full  flrength,  as  re- 
prelentcd  in  their  own  words.     Thefe  learned  men 

•  Polhill's  Precious  Faidi,  p.  35. 
f  Sermons,  p.  85. 


y. 


174  DISCOURSE     Vll. 

you  fee  fuppofe  the  l^cripture  to  bring  with  it  hs 
own  proof  ;  and  its  internal  charaQers,  that  imprefs 
it  has  upon  it  of  the  majefty  and  authority,  purity, 
^vifdom  and  holinefs  of  God,  they  fuppofe  a  fort  of 
a  divine  light,  and  requires  only  open  eyes  to  dif- 
cern  it.  Now  before  I  difmifs  this  argument  I 
fiiall  make  a  few  remarks  upon  it ;  in  which  I  mfeart 
not  to  fet  afide  or  weaken  it,  but  guard  it.  No 
doubt  there  is  a  great  deal  in  the  doctrine  of  Scrip- 
ture to  recommend  it  to  us,  as  a  revelation  from 
God.  It  has  internal  charafters,  that  fhew  its  ex- 
cellency, and  imply  divinity.  But  whether  the 
notion  of  felf-evidencing  light,  as  you  have  heard 
it  dated,  be  not  carried  too  far  may  be  queftioned. 
I  fhall  briefly  propofe  my  thoughts  concerning  it 
in  the  following  particulars. 

1.  It  muft  not  be  aflerted,  that  the  Scripture  ap- 
pears to  all  men  with  this  felf-evidencing  light; 
They,  that  infift  moft  upon  it,  grant  that  the  fpe- 
cial  illumination  of  the  fpirit  is  neceflary  to  our 
difcerning  the  evidence.  The  eyes  of  our  minds 
muft  be  opened  or  we  fhall  not  lee  this  light,  how 
clear  and  ftrong  foever.  So  that  the  araument 
from  hence  is  rather  for  the  confirmation  of  good 
men,  than  the  conviftion  of  all.  Though  the  fun 
fhines  with  the  utmoft  brightnefs,  it  cannot  enlight- 
en thofe  that  want  eyes.  And  the  cafe  is  allowed 
to  be  the  fame,  with  reference  to  the  Scripture's 
internal  light  and  evidence.  Confequently,  this 
argument  cannot  be  of  general  ufe.  And  yet  I 
queftion  not  the  Scripture  may  be  proved,  not  only 
to  be  true,  but  to  be  infpired  even  to  the  convic- 
tion of  carnal  men,  that  have  only  ufc  of  their  ra- 
tional faculties,  without  fpecial  grace  and  illumin- 
ation. Not  that  they  can  receive  it,  or  indeed  any 
other  point  or  particular  doftrine  of  religion  with 
a  divine  faith  ;  but  it  may  be  demonftrated  by 
ftfong  arguments,. the  force  of  which  they  may  dif- 


D   I  S  C  O  LMl  S  E     VII.         175 

cern,  even  before  they  receive  the  fpirit  of  iliu- 
rainalion.  How  far  they  mdy  difccrn  the  internal 
marks  of  its  divinity,  I  cannot  digress  to  enquire. 
No  doubt  they  mav  dilcovcr  much  of  the  beauty 
and  excellency  of  the  Scripture,  and  own  it.  It 
would  be  prefumptuoUs,  I  atn  Jlfraid,  to  aihrm,  tliat 
all  who  have  ^vr(.ne  with  great  learning  in  defence 
of  the  Bible,  and  particularly  have  with  great  IkiU 
dil'played  the  internal  excellency  of  its  dofclrin6 
Tvere  lanftified  and  good  men.  Hov/ever,  whether 
this  be  granted,  or  not,  as  the  felf-evidencing  light. 
Ml  the  judgment  of  thole  authors  I  have  mentioned, 
fliines  only  to  them  that  have  the  illumination  of 
the  fpirit,  and  no  queftion  it  fhines  moft  eminently 
to  them,  itmuft  not  be  looked  upon  as  an  argument 
proper  to  convince  every  one.  Whatever  light 
there  is  in  the  Scripture,  or  how  much  foever  it 
partakes  of  the  nature  of  light,  it  cannot  enlighten 
them  that  have  not  feyes,  or  want  the  faculty  of 
difcerning.  And  yet  even  thefe  are  bound  to  re- 
ceive the  Scripture,  and  are  capable  of  apprehend- 
ing fufiicient  rcafon  and  evidence  upon  which 
they  ought  to  believe  it. 

2.  When  it  is  faid  the  Scripture  is  felf-evident, 
jt  mufl;  not  be  underftood,  that  the  evidence  is  as 
cafy  and  obvious  as  in  the  cafe  of  thofe  propofiti- 
iE>ns  we  call  felf  evident  ;  as  that  two  and  three 
make  five,  or  that  the  whole  is  greater  than  a  part, 
'Even  gr)od  men,  notwithflanding  their  illumination 
from  above,  need  a  great  deal  of  reaibning,  and 
confidcration,  and  the  help  of  much  and  long  ex- 
perience before  they  can  fatisfaChorily  difccrn  the 
internal  light  of  the  Scripture  ;  fo  difcern  it  as  to 
make  it  an  argurhcnt  of  the  divinity  thereof.  We 
mud  not  therefore  apply  tlje  metaphor  of  light,  to 
which  the  Scripture  is  Compared,  too  Ihiftly  ;  as  if 
every  fpiritual  and  good  mm,  that  opens  the  Bible, 
might  fee  charaQers  cjf  divine  iiifpiration  there,  as 


176  DISCOURSE     VII. 

plainly  as  he  can  fee  when  the  fun  fhines.  Thofe 
expreilions,  that  import  any  thing  of  this  kind,  I 
cannot  think  fufficiently  guarded. 

3.  I  apprehend  this  i\  If-evidencing  light  doth 
not  run  through  the  who.e  Bible,  and  appear  in 
every  part  alike.  And  I  know  not  but  I  might  lay- 
it  doth  not  fufficiently  appear  at  all  in  fome  parts  of 
it.  If  the  light  and  evidence  be  placed  in  the  afler- 
tions  of  Scripture,  that  it  is  from  God,  this  cannot 
be  admitted  as  evidence  enough  that  it  is  fo  ;  be- 
caufe  other  books  not  infpired,  as  the  Alcoran  for 
initance,  aflert  the  fame.  And  beiides  there  are 
fome  parts  of  Scripture  that  do  not  aflert  this.  If 
the  imprels  of  God  thereon  be  made  the  felf-evi- 
dencing  light,  I  am  afraid  it  will  be  difficult  to  dif- 
cern  this  in  every  book  and  chapter  of  the  Bible, 
as  in  the  Kings  and  Chronicles ;  and  it  will  be  no  lefs 
difficult  for  any  one,  by  this  imprefs  appearing  in 
the  book  itfelf,  to  pronounce  that  the  Proverbs  is 
the  word  of  God,  and  not  the  book  of  wifdom,  that 
Eccleiiaftes  is  divineiy  infpired,  and  not  Ecclefi«» 
afliicus.      I  fubjoin, 

4.  That  this  internal  evidence  of  the  infpiration 
of  Scripture  refults  from  theconftitution  and  frame 
of  the  Bible  in  general  ;  from  the  dotlrines  and 
hiftory  of  it,  the  excellency  of  its  matter  and  ftyle. 
Take  the  Bible  together,  confider  it  in  its  whole 
plan  and  defign  ;  and  it  has  glorious  chara6lers  of 
divinity  upon  it.  Its  dotlrines,  laws  and  hiftories> 
have  fomething  fo  great,  fo  pure  and  fpiritual  in 
them;  it  has  fuch  marks  of  wildom  and  goodnefs  ; 
it  is  fo  wonderfully  fuited  to  the  neceffitics  and  oc- 
cafions  of  fmful  men,  and  fo  well  fitted  every  way 
to  fubferve  the  profeifed  end  of  fuch  a  revelation, 
that  one  may  conclude  it  to  be  a  revelation  from 
God,  and  above  human  contrivance.  And  this 
will  appear  with  greater  force  and  convitlion  to 
thofe  that  have  lived  under  the  impreffion  of  it,  and 


DISCOURSE     VII.         177 

have   long    experienced   its  power,  and  tafled   its 
coniioi  IS. 

5.  Th()i!,i;h  this  be  a  good  confirming  argument 
of  the  divinity  of  the  Bible,  ve  ought  not,  I  think 
to  lay  the  main  llrels  here,  much  lels  to  make  it  the 
only  argument.  We  find  our  Lord  appeals  to  other 
evidence,  nainelv,  that  of  his  miraculous  works ; 
/  have  greater  zuilnef^y  fays  he,  than  that  of  John  ; 

Jor  the  zuorkSy  which  my  father  hath  given  me  to  funijh^ 
the  jame  works  that  1  doy  bear  witnejs  of  9?ie,  that  the 
Father  hath  fcnt  me.  And  again,  the  works  1  do  in 
tiiy  Father's  ?iame,  they  bear  witnefs  of  me.  And,  Jf 
J  do  not  the  works  vj  viy  Father^  believe  me  not  :  but 
if  J  do,  though  you  believe  not  me,  believe  the  works. 
You  fee  he  doth  not  demand  their  affent  and  faith 
upon  his  own  teftimony,  or  the  teltimony  of  John, 
but  produces  his  works  as  his  credentials.  The 
Scripture  is  a  doftrine  worthy  of  God,  and  appears 
in  its  own  innate  light  and  excellency  worthy  of 
our  acceptation.  But,  as  God  ha.s  been  pleafed  to 
recommend  it  by  many  other  arguments  behdes 
his  own  image  and  imprefs  thereupon,  thefe  ought 
not  to  be  neglefted.  Chrift  brings  in  his  works 
among  the  evidences  of  his  divine  miffion  :  and 
certainly  whatever  tends  to  prove,  that  God  fcnt 
the  writers  of  the  Bible,  iliould  be  admitted  on  their 
behalf,  and  as  a'plea  for  their  inlpiration.  Nor  can 
I  think  it  any  fervice  to  thecaufe,  to  lay  all  the  weight 
upon  a  (ingle  argument,  reje6ling  others  that  may 
have  equal,  if  not  fuperior  force.     Once  more, 

6.  It  mud  however  be  allowed,  that  the  internal 
excellency,  or  what  fome  call  it,  felf  evidencing 
light,  is  at  leaft  a  ftrong  motive  of  its  credibility. 
I  do  not  fay,  it  is  no  more,  for  I  think  the  Scrip- 
ture Revelation,  confidered  in  the  whole  of  it,  is  too 
fublime  and  divine,  has  too  many  charafters  ofwif- 
dom,  holinefs,  &c.  to  own  any  author,  but  God. 
So  that  U  is  more  than  a  motive  of  credibility. 


175  DISCOURSE     VII. 

In  the  raean  tirne,  it  is  that  in  a  very  high  degree. 
Indeed  no  external  arguments  of  the  div'inity  of 
the  Bible  could  conclude  and  determine  any  r.ca- 
I'onable  creaiure's  belief  of  it,  as  from  God,  was  it 
not  a  revelation  every  way  worthy  of  him.  It  is 
a  pertinent  pafiage  to  our  purpoic  of  .the  great 
Chiliingworth  *'  I  profefs,  fays  he,  if  the  dodrine 
•*  of  Scripture  did.  not  app,ear  as  good,  and  as  fit 
"■  to  come  from  God,  the  fountain  ,of  .goodnefs, 
**  as  tije  miracles  by  which  it  .was  confirmed  were 
«  great,  I  fhoiild  want  one  .mainpiflar  of  .my  faith, 
**  and  for  want  of  it,  I  fear,  I  (liould  be  mucli 
**  daggered. "  In  .fliort,  there  is  nothing  a  chrii- 
tian  can  reft  in  with  more  fatisfa8:ion, ,tx3uching  the 
divine  infpiration  of  the  Bible,  than  this,  that  he 
finds  it  fpeaks  to  him  in  a  way  becoming  God, 
commands  with  an  authority  beco^ming  God, 
fearches  the  heart  and  confcience -with  light  and 
force  becoming  God,  diretls  with  a  wifdom  and 
knowledge  God-like,  fupports,-quic-kens,  and  ccwn- 
foris  in  a  manner  that  plainly  fhews  at  divine  in- 
fluence attends  u. 

Bttt  thus  much  for. the  third  general  argument, 
the  internal  characters  of  the  Scripture's  divinity  ; 
which  I  have  ftayed  the  longer  upon,  becaufe  I  ap- 
prehended fome  difficulty  in  it ;  whether  I  have 
cleared  it  or  not,  I  fhall  not  fay.  I  have  however 
offered  what  occurre-d,  at  prefent,  mofl  proper  for 
that  purpofe.     I  proceed  now  to  another  argument. 

IV.  The  divine  infpiration  of  the  Scripture  may 
be  argued  from  fome  external  marksaf>dcharafters, 
fome  outward  circumfl^iices,  and  from  the  provi- 
dence of  God  eminently  interefting  itfelf  in  behalf 
thereof  :  as  the  antiquity  of  it,  the  prefervation  of 
it  thro>ugh  fo  many  ag&s,  its  furpri ling  accomplifh- 
ment  in  all  the  parts  of  it,  an-d  the  like. 

1.  The  antiquity  of  it.  I  am  far  from  thinking 
this,  one  of  the  beft  of  our  arguments.     Bitt  as  U 


DISCOURSE     VII.         179 

is  generally  produced  in  favor  of  this  caufe,  I  do 
not  think  fit  wholly  to  negleft  it  ;  though  I  (hall 
but  touch  it  briefly.  It  is  agreed,  I  think  however 
I  am  fatisficd  nothing  tolerable  can  be  offered 
againft  it,  that  the  Scriptures,  I  mean  part  of  them, 
are  the  mod  ancient  writings  of  any  in  the  world, 
[uflin  Martyr,  a  learned  father,  who  lived  in  the 
fecond  century,  within  about  one  hundred  and 
thirty  years  after  Chrift,  as  fome  compute,  in  his 
exhortation  to  the  Greeks,  proves  by  comparing 
the  times  of  all  human  writers,  poets,  philofophers, 
hillorians,  and  lawgivers,  the  mod  celebrated  for 
their  antiquity,  that  the  laws  of  Mofcs  and  his 
writings  were  long  before  any  of  them.  And  at 
the  fame  time  fhews,  that  whatever  is  excellent  in 
any  of  them,  as  Orpheus,  Homer,  Solon,  Pythago- 
ras, or  Plato,  they  derived  from  Mofes,  lighting 
their  candles  at  his  lamp.  Eufebius,  another  pri- 
mitive writer,  evidences  at  large  the  fuperior  an- 
tiquity of  Mofes,  and  concludes,  that  Mofes  is 
found  to  be  more  ancient,  even  than  all  the  gods 
and  heroes  of  the  Greeks.  To  the  fame  puipofe 
Tertullian  and  others.  And  indeed,  tliere  are 
none  of  the  heathen  authors  that  can  vie  with 
Mofes  in  this  refped.  He  begins  his  hiftory  and 
account  of  things,  from  the  creation,  and  continues 
it  through  the  firft  two  thoufand  years  of  the  world, 
and  more.  And  though  we  have  no  written  re- 
cords of  the  affairs  of  the  patriarchs  before  the 
time  that  Mofes  wrote,  yet  it  is  certain  his  book  is 
of  earlier  date  than  any  other.  His  Pentateuch 
was  extant  before  Thales,  Hermes,  Sanchoniatho, 
Homer,  or  any  of  the  famous  pagan  antiquaries 
were  heard  of,  indeed  before  they  had  a  being  ; 
which   Tertullian   *  enlarges    upon,   and  thereby 

A  a 

•  The  whole  paiTage  of  Tertullian  being  fo  very  remarkable 


i8,o  DISCOURSE     VII. 

triumphs  over  tn.e  gentiles;  fliewing  them  their 
religion  was  but  a  novel  upilart  thing  compared 
"with  that  of  the  chriftians.  Mofes,  he  tells  them, 
lived  fome  hundred  of  years  before  the  ruins  of 
Troy  ;  that  all  the  reft  of  the  prophets  fucceeded 
Moies,  and  yet  fome  ofthelait  of  them  were  of  the 
fame  age  with  their  firil  wife  men,  lawgivers,  and 
hiftcrians. 

If  it  be  afl-:ed,  what  evidence  doth  this  afford  of 
the  divinity,  or  infpiration  of  the  Bible?  I  anfwer, 
as  mankind  needed  a  revelation  from  God,  imme- 
diately upon  his  apoflacy,  and  had  reafon  to  hope 

and  full  to  the  purpofeit  cannot  be  amifs  to  Infert  it  here  ;  "  Bc- 
*'  fore  any  cf  \our  pi  blic  monurr;en:s  and  Inlciipdons,  fays  he, 
*'  before  any  of  your  forms  t.'f  government,  before  the  cldefr  of 
"  you'"  books,  the  orig'nal  of  many  nations,  the  foundation  of  ma- 
*'  ny  famous  ci'ies,  and  moil  ancient  hii^orians  ;  yea,  before  the 
*'  invenaon  of  letters ;  and,  as  if !  had  hiJ  erto  faid  but  little,  be- 
**  fore  the  very  being  of  your  gods,  your  temples,  oracles,  and 
*'  facri.'.ces,  were  the  writings  "ttf  one  of  our  prophets  extantj 
**  which  are  the  treafury  of  the  Jeuifh  religion,  and  by 
*'  coniequence  of  the  Chtiilian.  If  you  have  heard  of  Moies  the 
**  prophet,  I  \\  ill  tell  you  Ids  age,  he  was  co-temporary  wiih  Ina- 
*'  chus  the  nrll:  king  of  the  Argives,  older  by  three  hundred  nine- 
"  ty-thiee  years  than  Danaas  the  oldexx  in  your  hiilories.  About 
**  a  thoufand  years  before  the  dellrudion  of  Troy,  or,  as  ot  ers 
"  reckon,  about  five  hundred  years  before  Homer ;  the  reH  of 
*•  the  prophets,  though  later  than  Mofes,  yet  the  laieft  of  them 
•'  fall  in  V,  iih  fome  cf  your  Sages,  lawgivers  and  hltorians.'  — 
Nor  did  he  fay  fo  without  reafon,  fnce  ifaiah,  Hoiea,  and  other  of 
the  prophets  lived  at  the  time  when  the  Greeks  firft  began  iheir 
Olympiads,  before  Rome  was  built ;  and  .he  very  lateil  of  ihe  Old 
Teilament  writers  fiour'flied  before  St  crates.  To  which  I  may 
add,  that  as  the  other  two  fathers  here  mendoncd,  Jultin  Martyr 
and  Eufebius,  to  fay  nothing  of  Clemens  Alexanddnus,  Cyril, 
St.  Auftin,  &c.  who  urge  the  fame  argument,  inull  more  at  large 
upon  the  fubjeft,  fo  they  fully  prove  Moles  cf  mich  greater  an- 
tiquity than  the  moil  ancient  pagan  authors.  And  indeed,  this  is. 
univerfally  owned  not  only  by  Jews  and  Chrift  ans,  but  alfo  by 
heathens  themxfelves.  Even  Porphyry,  one  of  the  mofl;  learned  and 
flirev, d  adveriarieschriftianity  ever  had,  was  forced  to  allow  him 
older  than  his  favorite  Sanciioniaiho,  whom  yet  h<?  places  before 
the  Trojan  war. 


DISCOURSE     Vir.         i8i 

for  fuch  a  favor,  from  the  divine  mercy  and  good- 
nefs^  and  as  the  Bible  is  the  nioll  ancient  revela- 
tion, beginning  with  man's  neceffities,  and  provi- 
ding a  luitable  remedy  for  them,  it  is  mod  likely  to 
be  from  God.  Not  to  lay,  that  antiquity  has  al- 
ways claimed  a  fort  of  veneration,  men  agree  by 
common  confent,  to  rife  up  before  the  hoary  head 
thereof.  Hence  Tertullian  pleads  with  the  gen- 
tiles, that  as  it  was  matter  of  religion  and  confci- 
ence  to  give  credit  to  things  according  to  their  age 
and  antiquity;  therefore  the  Chriilian  religion, 
having  marks  of  the  highcll  antiquity,  deff,rved 
their  greatcfl:  honor,  and  they  ought  accordingly 
to  reverence  it.  But  what  I  think  of  the  greatelt 
weight  here,  is,  that  the  Eible  being  the  moll  anci- 
ent book  in  the  world,  has  gone  through  a  courfc 
of  the  longed  examinatio*ns.  It  has,  lome  of  it, 
bore  the  telt  of  man)'  thoufand  years,  and  has  ftood 
its  ground,  after  the  fevered  and  mod  critical  trial. 
Now  had  it  been  falfe,  it  is  not  to  be  imagined 
it  would  have  cfcaped  without  difcovery.  After 
it  has  undergone  the  fcrutiny  of  lo  many  ages,  of 
fo  many  thoufands  and  millions  of  perfons,  both 
of  friends  and  enemies,  from  one  generation  to 
another,  one  cannot  reafonably  fufpect  it  ;  nor  can 
we  think  it  confident  with  the  wifdom  and  good- 
nefs  of  God,  his  love  of  truth  and  hatred  of  falf- 
hood,  and  his  regard  to  mankind,  to  fuffer  a  cheat 
to  reign  and  triumph  fo  long  in  full  glory  and  repu- 
tation. No,  had  it  been  a  cunningly  devifed  fable, 
he  would  furely  have  interpofed  in  his  providence 
and  have  defeated  it.  As  time  is  a  confumer  of 
things,  fo  it  is  a  touchdone  to  difcover  what  they 
are.  A  cheat  may  pafs  for  a  while,  but  it  was  never 
known  that  a  cheat,  fuch  a  one  as  the  Bible  muft 
be,  if  it  be  a  cheat,  ever  paffed  long  without  dif- 
grace.  So  that  it  is  really  a  probable  argument, 
and  I  carry  it  no  farther,  whatever  others  have 


i82  DISCOURSE    VII. 

donCj  that  as  the  Bible  is  the  moft  ancient  book,  it  ' 
is  a  divine  book. 

If  any  objeft,  this  only  fpeaks  for  the  writings  of 
Mofes.  I  anfwer,  it  is  granted.  But  then  it  mull 
be  confidered  that  Moles'  books  contain  the  lub- 
ftanceof  the  reft.  The  apoftle  tells  us,  the  gofpel 
■was  preached  to  Abraham.  It  had  an  edition  then. 
We  find  in  the  Pentateuch  the  lineaments,  and  a 
more  imperfecl  draught  of  the  whole  Bible;  And 
befides,  it  has  been  ftiewn  before,  that  the  feveral 
parts  of  the  Scriptures  give  teftimony  to  one  ano- 
ther. So  that  what  confirms  and  proves  one  di- 
vine, derives  a  fort  of  an  Authority  to  all  the  reft. 

2.  The  prefervation  of  the  Bible  through  fo 
many  ages  is  another  circumftance,  that  may  be 
urged  to  prove  the  fame  thing.  If  it  had  not  been 
of  God,  we  cannot  think  he  would  have  concerned 
himfelf  fo  much  about  it,  and  employed  his  provi- 
dence for  its  fecurity  all  along,  as  we  are  afRired 
he  has  done.  That  we  have  the  fev.eral  infpired 
bonks  brought  down  to  us  fafe  and  entire,  in  the 
main,  I  fhall  hereafter  fhew.  At  prefent,  I  fup- 
pofe  this  to  be  faft,  and  may,  I  think,  ground  an 
argument  upon  it  in  favor  of  the  Bible. 

Several  things  might  be  offered  to  illuftrate 
this ;  as,  that  it  is  the  moft  ancient  book,  and  fo 
has  had  the  more  time  to  decay  and  perifh  in.  It 
has  gone  through  a  longer  ft  ate  of  trial,  as  I  may 
fay,  and  has  ftood  expofed  to  all  cafualties  and 
hazards  for  more  ages  than  any  book  befides. 

Farther,  the  fubjeft  of  it  would  create  it  more 
enemies.  Some  books  fo  little  concern  mankind, 
they  treat  about  fuch  mere  amufements,  matters 
of  no  importance,  or  at  beft  little  fpeculations  ; 
that  they  are  not  like  to  raife  the  enmity  of  the 
world  ai^ainft  them.  Indeed  mens  carelffnefs  a- 
bout  things  that  deferve  no  care,  may  fufter  them 
to  perifh ;  but  their  fuppofed  interefts,  or  real  en- 


DISCOURSE     VII.         183 

tnity  will  never  rife  up  againll  them  to  deflroy 
them.  Whereas  the  Bitle  is  of  a  different  con- 
lideration.  It  treats  of  higher  important  tilings, 
to  which  the  pafiions  and  corruptions  of  men  ftaud 
in  a  direft  oppolition.  It  is  a  Itanding  record 
for  God,  and  ati;ain{l  Satan  and  his  kingdom  ;  a 
Gonftant  curb  and  check  to  vicious  men  in  their 
purfuits,  and  fometimes  a  terror  to  them.  And 
confequently,  fuch  a  book  would  have  many  ene- 
mies that  would  be  glad  to  get  rid  of  it  ;  to  ruin 
its  reputation,  and  deftroy  its  very  being,  if  they 
could. 

I  add,  this  has  aftually  been  the  cafe  of  the 
Scripture.  Not  only  bad  men  have  always  hated 
it,  but  fome  of  its  enemies  have  appeared  againftit 
with  a  power  equal  to  their  malice.  The  attempts 
of  Antiochus  Epiphanes  under  the  Old  Teftanient, 
and  of  Dioclefian  under  the  New,  to  this  purpofe, 
are  known.  The  former,  when  he  had  facked 
Jerufalem,  profaned  their  temple,  and  made  the 
daily  facrifice  to  ceafe,  as  Daniel  prophefied  of 
him  ;  made  diligent  learch  for  the  law  ;  burnt  all 
the  copies  of  it  he  could  find,  and  threatened  the 
feverelt  torments  to  thofe  who  Ihould  conceal  it. 
And  the  very  fame  thing  did  Dioclefian,  fo  {?- 
mous,  or  rather  infamous,  for  l.is  rage  againil 
chriftians,  and  who  triumphed  in  his  fuppofed  fuc- 
cefs.  After  the  moll  barbarous  havoc  of  them, 
he  pat  forth  an  editt  commanding  them  to  bring 
in  their  Bibles  to  be  burnt  and  dePtroyed  :  which 
multitudes  out  of  fear  complied  with,  and  thence 
had  the  reproachful  name  of  Traditorcs,  thofe 
that  delivered  up  tl:eir  Bibles^  and  in  cafe  of  fai- 
lure, he  threatened  all  forts  of  tortures  and  death. 
Well,  notwithdanding  thefe  and  all  other  ailaults, 
notwithflanding  the  enmity  and  malice  of  wicked 
men  and  devils  againft  the  Scripture,  it  has  been 
preferved  pure  and  uncorrupt,  iii  the  main,  to  tins 


iSi  DISCOURSE     VIL 

day.  We  have  the  fame  law  God  delivered  to 
Moles  on  mount  Sinai,  the  fame  ftatutes  and  judg- 
ments he  gave  to  Ifrael,  we  have  the  true  hiltory 
left  by  the  immediate  followers  of  the  Lord  Jefus, 
and  thofe  facred  books  that  contain  the  genuine 
records  of  their  doftrine.  Thefe  God  has  preferv- 
ed  to  us,  and  lodged  in  our  hands,  by  a  care  and 
fovereignty  of  providence,  that  one  need  not  fcru- 
ple  to  call  divine.  They  have  been  often  in  dan- 
ger, *  and  fometimes  almoft  bundled  up  and 
brought  to  the  funeral  pile.  The  implacable  and 
avowed  enemies  of  religion,  who  at  once  had  all 
human  power  and  terror  in  their  hands,  have 
decreed  their  extirpation,  and  accordingly  fet 
thcmfelves  toaccomplifli  it.  But  God  has  defeat- 
ed all  their  defigns  ;  Itill  the  Bible  exifts  and  is 
triumphant,  and,  I  doubt  not,  will  as  long  as  there 
is  a  church  in  the  world,  that  is,  till  the  end  of 
time,  and  confummation  of  all  things. 

Now  hence,  I  think,  one  might  form  an  argu- 
ment that  amounts  to  a  demonftrationof  a  moral 
kind.  God's  providence  in  preierving  the  Bible 
is  a  public  fignihcation  that  he  owns  it.  Such 
have  been  its  hazards,  that  it  could  never  have  been 
preferved,  had  not  God  undertaken  its  defence. 
And  fuch  is  the  jullice,  truth,  holinefs,  and  good- 
nefs  of  God,  that  he  would  never  have  efpoufed 

*  The  greateft  danger  they  were  ever  in  of  being  loft,  was  In 
the  days  of  king  Jonah,  if  thofe  learned  men  are  in  the  right  who 
ih  nk  the  .e  was  only  one  copy  of  the  law  of  Mofes  then  lefc,  which 
Hilkiah  the  piieft  caiually  found  in  the  temple,  2  Kings  xxii.  8. 
Eat  tiiere  are  others  to  v.  ham  it  feems  much  more  probable,  that 
the  book  there  fpoken  of,  was  either  the  Autograph  of  Mofes, 
that  authentic  copy  that  was  expreTsly  ordered  to  be  laid  up  and 
kept  by  the  fide  of  the  ark  in  the  moll  holy  place,  Deut.  xxxi.  26. 
or  elie  fome  other  ficred  copy  ufed  in  the  fer\  ice  of  the  temple  and 
preferved  there,  like  as  was  afervvards  done  in  the  fecond  temple, 
where  we  are  told  that  copy  was  kept,  whicli  Titus  carried  in 
triumph  to  Rome.     Jofeph.  de  Bell.     Judaic.  L.  vii.  cap  24. 


DISCOURSE     VII.         185 

it  ill   the  manner  he  has  done,  had  it  been   a  for- 
gery, and   not  tiom  'hiuiiclt. 

3.  Ancnher  particular,  under  the  general  head 
of  external  marks  and  cl)araclers  of  the  divinitv'^ 
of  Scripture,  is  the  wonderful  acccmpliflinicnt  of 
it  in  ail  the  circumdances  thereof.  I  lay,  in  all 
the  circundtanccs  of  it;  which  I  qucftion  not  is 
true,  though  we  may  not  be  able  fully  to  make 
this  out.  We  may  want  capacities  fomctimcs  to 
underliand  the  text,  and  often  to  expound  the  pro- 
vidence that  is  an  exatl  accomplifhment  of  it; 
and  lb  cannot  difcern  the  harmony  between  the 
one  and  the  other  ;  which  yet  is  real  and  certain, 
and  reaches  even  to  very  mintite  and  little  things, 
had  we  penetration  enough  to  difcover  it.  Howe- 
ver, notwithllanding  our  deft6ts  here,  fo  much  is 
evident  to  a  diligent  oblerver,  as  is  fufficient  to 
give  this  argument  its  due  force.  The  Bible  hAs 
been  fulhlledin  all  ages,  from  the  beginning  of  tiic 
world  to  this  day.  It  has  been  fo  in  many  inftance,'=, 
as  muft  appear  to,  the,  fati.^faClion  of  all,  that  v.ill 
allow  thcmlclves  ferioufly  to  coniider  thefe  matters, 
and  we  have  reafon  to  conclude,  it  is  fo  univer- 
fally. 

I  fliall  a  little  expatiate  on  this  head  ;  and  let 
you  fee  wherein  the  Scripture  is  fulfilled,  and  then 
make  a  few  remarks,  fliewing  you  how  the  accom- 
plifliment  thereof  proves  its  divinity.  Now  the 
Scripture  has  been  fulfilled,  1,  In  the  natural  and 
material  world.  And,  2.  In  the  moral  world  or 
world  of  mankind. 

1.  It  has  been  fulfilled  in  the  natural  or  material 
world.  The  account  the  Bible  gives  us  of  the 
heavens  and  the  earth,  fo  far  as  they  fall  under  our 
obfervation,  has  been  ajifwered  in  providence 
through  all  generations  hitherto.  1  fhali  mention 
a  few  particulars  out  of  many. 

1.  We  find,  according  to  Scripture,  the  ground 


i86  DISCOURSE     VII. 

laid  under  a  curfe  upon  man's  apoftacy.  And  unto 
Aiam  he  faul^  bccauje  thou  kaf.  Itarkensd  unto  the 
voice  of  thy  ivifc^  and  haji  eaicn  of  the  tree  of  xv hick 
1  coriimandci  ihce,  J<?y''''''^Si  ^-^^'^'^  Jhalt  net  eat  of  it  y 
eurfed  is  the  ground  J  or  thy  fake  ;  in  forrozv  fialt 
thou  eat  of  it  all  the  days,  of  thy  life.  Thorns  alfo  and 
thiflesfiallit  bring  forth  unto  thee:  m  the  fweatof 
thy  face  fialt  thou  eat  bread,  till  thou  return  unto  the 
g?'ound-  This  the  Scripture  tells  us  (hould  be  the 
future  (late  of  the  earth,  and  we  have  the  experi- 
ence of  feveral  thoufand  years  attefting  th,e  truth  of 
it.  Had  not  mankind  finned,  we  may  juftly  fup- 
pofe  the  earth  would  have  been  move  fertile,  and 
"would  have  yielded  the  conveniencies  of  life  with 
lefs  labor  and  pains.  But  as  a  punifhment  of  his 
tranfgreflion  it  was  doomed  to  a  fort  of  fterilily, 
or  barrennefs.  Thorns  and  thiflles  are  its  fponta^. 
rieous  produftion.  It  brings  forth  thefe  of  its  own 
,accord.  But  if  man  Vv^ill  enjoy  its  more  ufeful 
fruits,  it  muii  be  with  greater  expence  than  was 
lieceflary  heretofore.  He  mufl  labor  in  cultivating 
it,  and  eat  thereof  in  the  fweat  of  his  face.  Thus 
the  Bible  intimates  it  fhould  be,  that  the  earth 
would  undergo  a  chanse  for  the  worfe  in  this  ref- 
pe6l ;  being  eurfed  for  man's  fake.  And  thus  all 
have  found  it  through  every  age  finGC. 

2.  When  mankind  ha<l  lived  upon  the  earth  for 
fifteen  or  fixteen  hundred  years,  and  their  fins  had 
provoked  the  wrath  and  vengeance  of  heaven 
againft  them,  the  Scripture  foretells  the  amazing 
judgment  of  an  univerfal  deluge,  or  flood,  which 
God  would  bring  upon  them  for  their  wickednefs. 
The  denunciation  of  this  judgment  you  have,  Gen, 
vi.  5,  6,  7, 13,  17.  That  it  was  fulfilled,  and  how, 
you  read  in  the  next  chapter.  I  will  only  obferve, 
that  the  fa6lthat  there  was  a  general  deluge,  at  the 
time  affigned  by  Mofes,  is  not  only  aifirraed  in  the 
Bible,  and  referred  to  over  and  over  again  thpre, 


DISCOURSE     VII.         187 

Loih  in  the  Old  and  New  Teftament,  but  wc  l.ave 
tlic  concurrence  oF  the  molt  ancient  heathen  wri- 
ters to  the  fame  truth.  One  of  them,  of  great  re- 
putation, tells  us,  that  Ofiris,  or  Noah,  went  into 
the  ark  i&n  the  leventeenth  day  of  the  Eg)piian 
month  Athyr,  when  the  fun  paiTes  the  fign  Scorpio, 
which  is  the  very  fame  day  mentioned  by  Moies, 
the  fevonteenth  day  of  the  fecond  month,  as  fomc 
have  (hewn  from  aRronomical  calculations.  Nor 
have  we  ojily  full  teftimony  for  the  fa6t ;  but  a  kind 
of  demonftration  of  it  from  the  numerous  Ihells  of 
fiflies,  from  plants,  trees,  and  other  remains  of  the 
antidcluvian  world  ;  which  are  to  this  day  found 
buried  in  the  bowels  of  the  earth  ;  and,  I  do  not 
think,  can  be  fo  rationally  accounted  for,  as  upon 
the  fuppofition  of  a  general  deluge. 

Now  if  it  be  conlidered,  that  this  was  threatejied 
above  a  hundred  years  before  it  came  to  pafs,  when 
there  were  no  tokeyis  and  intimations  of  it  in  na- 
ture ;  that  Noah,  that  preacher  of  righteoufhefs, 
was  employed  to  give  warning  of  it  all  that  while, 
and  that  the  judgment  was  executed  in  the  very 
manner,  and  at  the  very  time  foretold  ;  we  may,  I 
think,  place  this  among  thofe  remarkable  provi- 
dences that  confirm  the  truth  and  divinity  of  the 
Scripture.  None  but  the  great  Author  of  nature 
could  bring  about  fuch  an*event,  and  none  but  he 
could  predict  and  irrture  it.-.  He  alone  could  do 
the  thing,  and  he  only  could  foretell  it. 

3.  After  this  dreadful  and  amazing  judgment 
had  taken  place,  God  was  pleafed  to  give  a  folemn 
aflurance  to  mankind,  that  he  would  not  again  def- 
troy  them  in  fuch  a  manner,  and  inflift  the  like  ca- 
lamity of  an  univerfal  deluge  ;  and  as  a  token  and 
pledge  of  his  promife  he  tells  them  he  would  fet  his 
bow  in  the  heavens.  /  will  remember^  fays  he,  my 
iovcnant  -which  is  betiueen  me,  and  ycu^   and  every 

B  b 


i88  DISCOURSE     VII. 

living  creature  of  all  ficjl'-  ;  cind  the  waters  JJiall  no 
more  become  ajloodto  dejiroy  all  flrJJi.     And  the  how 

Jliall  he  in  the  cloud  ;  and  I  will  look  upon  it,  that  I 
may  remember  the  everlajling  covenant  between  God, 
and  every  living  creature  that  is  upon  the  earth. 
This  was  God's  proinife  to  the  Vv'orld  after  the  flood, 
and  one  may  obierve  it  carries  an  air  of  fovereignty 
and  authority  in  it,  that  feems  to  intimate  it  could 
come  from  none  but  God  ;  could  not  be  the  fidion 
of  Mofes,  or  any  impoftor,  infertcd  as  an  embel- 
lifhment  in  his  hiifory.  For  who  but  the  great 
Sovereign  and  Lord  of  nature,  that  had  fpared  a 
very  finfui  world  for  above  fixteen  hundred  years, 
and  juft  now  dellroyed  it,  could  pafs  an  acl  of  in- 
deranity,  and  grant  a  fecurity  againlt  the  like  judg- 
ment for  all  future  time  ;  and  not  only  fo,  but  place 
the  rain-bow  in  the  clouds,  as  a  pledge  of  his  faith- 

,  fulnefs  in  this  inilance  :  a  token,  a  federal  token 
between  God  and  man,  that  the  world  fhould  never 
more  periik  by  water. 

This  is  the  record  of  Scripture,  and  every  ge- 
neration fmce,  for  more  than  four  thoufand  years, 
has  feen  the  accomplifhment  of  it  in  both  the  parts, 
viz.  a  freedom  from  an  univerfal  flood,  and  the 
frequent  appearance  of  the  rain-bow  :  if  it  be  faid, 
the  rain-bow  is  no  new  thing,  it  appeared  as  much 
before  the  flood,  as  fince,  and  could  not  but  ap- 
pear, if  they  had  rain,  it  proceeding  from  natural 
caufes,  and  being  the  neceflary  refult  of  them.  I 
anfwer,  that  at  leaft  it  was  appointed  for  a  new  fer- 
vice  and  purpofe  after  the  flood.  If  it  appeared  in 
the  clouds  before,  it  was  not  as  a  fign  of  God's  co- 
venant and  promife  till  afterwards.  But,  I  anfwer 
further,  that  it  does  not  appear  probable  to  me, 
there  ever. was  a  rain-bow  before  the  flood.  The 
manner  of  introducing  it,  behold  I  do  Jet  my  bow  m 
the  clouds,  and  the  end  it  was  to  ferve  for,  it  Jiall 
he  for  a  token  of  the  covenant  between  me  and  -ijic 


D  I  S  C  O  U  R  S*  E     VII.         189 

rrf,>;/;.  This  I  tliink.  implies,  it  had  not  been  fceii 
in  the  clouds  before,  and  that  it  was  tlicn  firlt,  and 
ever  after  upon  occafion,  to  appear  -as  a  pledge  to 
mankind,  that  God  would  mabfr  good  hi^  promile. 
Nor  are  the  late  dilcoveries  in  pTiiloIophy  Goncerji- 
ing  the  rainbow,  any  iufficient  objection  againft 
this.  We  need  only  ruppole,  that  the  ilate  oi"  the 
air  before  the  flood  was  different  from  what  it  is  at 
prcfent,  and  then  the  objeftion  is  removed.  And 
that  it  might  be  fo,  is  not  at  all  improbable  ;  and 
that  it  atlually  was  lo,  I  have  the  authority  of  fome 
modern  philofophers  x)f  no  little  reputation  for  Ikill 
in  thcfe  matters.  One  *  of  them  fpeaking  of  the 
fubjeCl,  has  thefe  words.  "  Who,  but  the  great 
"  governor  and  difpofer  of  all  the  works  of  nature, 
"  could  fo  alter  the  conftitution  of  the  air  after  the 
"  deluge,  that  whereas  all  the  former  generations 
"  had  never  fcen  nor  heard  of  luch  a  thing  as  the 
"  rain-bow,  the  future  Ihould  never  be  without  that 
"  glorious  fignal  of  divine  goodncfs,  and  inftance  of 
•*  the  divine  power."  He  fuppoles,  that  the  rain- 
bow is  a  new  appearance,  that  it  is  a  fpecial  work 
of  the  divine  power  and  providence,  and  that  to 
produce  it  God  changed  the  flate  of  the  air.  And 
if  this  be  the  cafe,  as  I  reckon  probable  enough, 
that  the  bow  is  a  new  phaenomenon,  never  feen 
before  the  flood,  it  was  the  fitter  when  it  appeared, 
to  be  a  fign  of  God's  covenant,  and  a  confirmation 
of  his  promife.  And  the  conftant  appearance  of  it 
now,  is  a  glorious  inftance  of  the  truth  of  the  Scrip- 
ture. We  fhould  accordingly  improve  it,  and  when 
we  behold  the  bow  in  the  clouds  ;  fuch  a  refleftion 
as  this^.  cannot  be  impertinent.  How  faithful  is- 
God  in  all  his  promifes !  How  certain,  how  divine 
the  record  he  has  given  of  himfelf  in  his  word! 
This    God   promifed   before  any   fuch  thing  was 

■*  Whiilon's  Scripture  Rfophecies,  p.  loj. 


igo  DISCOURSE     VII. 

known  in  the  world  ;  and  every  age  has  feen  the 
performance.  Thus  true  is  the  word  of  God,  and 
thus  fure  are  his  promifes.  I  may  fubjoin,  as  what 
is  nearly  conne6led  with  this  head. 

4.  The  aifurance  the  Scripture  gives  us  of  a  re- 
gular fucceffion  of  day  and  night,  and  of  the  vari- 
ous feafons  of  the  year.     This  was  promifed  imme- 
diately after  Noah  came  out  of  the  ark,  and  had 
offered  facrifice  to  his  great  preferver,  while  the 
earth  o'emaineth,  Jeed-time  and  harvcjiy  cold  and  heat, 
fiimmer  and  winter ^  and  day  and  night  fiall  not  ceafe, 
that  is,  there  fhall  be  no  fuch  confufion  of   things 
as  during  the  late  cataftrophe  and  defolation  oc- 
cafioned  by  the  deluge,  but  he  will  preferve  nature 
in  its   regular  courfe  to  the  end  of  time.     This  I 
take  to  be  the  import  of  that  promife  or  prophecy, 
and  every  age  fince  has  had  the  comfortable  expe- 
rience of  the  accomplifhment  of  it  to  the  prefent 
day,  and  we  may  depend  upon  it,  it  fhall  always  be 
accompliflied,    even    till  that    period   the   apoflle 
fpeaks  of,  when  the  heavens  JJiall  pafs  'away  with  a 
great  noifcy  and  the  elements  melt  with  fervent  heaty  the 
earth  aljo  and  the  works  therein  JJiall  be  burnt  up. 

This  account  and  reprefentation  that  the  Scrip- 
ture gives  of  the  natural  world,  fome  great  and  im- 
portant phsenomena  and  events  therein  :  To  which 
much  more  might  be  added  to  the  like  purpofe  did 
I  apprehend  the  difcourfe  would  be  acceptable  and 
ufeful  to  the  auditory  ;  this  account,  I  lay,  glori- 
oufly  confirms  the  truth  of  Scripture,  and  eviden- 
ces it  muft  have  a  divine  original.  Had  the  wri- 
ters thereof  invented  their  own  materials,  they 
would  not  have  drawn  fuch  a  fcheme  of  things,  and 
fo  boldly  have  pronounced  concerning  future 
events  of  providence,  v^holly  out  of  their  power 
andprofpefl,  about  which  they  could  have  no  cer- 
tainty themfelves,  nor  give  fecurity  to  others.  In 
the  next  place. 


DISCOURSE     VII.  191 

2.  The  Scripture  has  been  fulfilled  in  the  mo- 
ral world,  or  the  world  of  mankind.  The  account 
it  has  given  of  men  and  their  affairs,  has  been  veri- 
fied and  anfwered  with  great  exaclnefs  through 
every  age,  fo  as  to  make  a  beautiful  harmony  be- 
tween the  word  of  God  and  providence.  It  would 
be  no  fmall  pleafure  to  contemplate  and  view  this, 
as  far  as  our  knowledge  and  obi'ervation  can  carry 
us.  But  I  fhall  reltrain  my  (elf,  and  only  offer  a 
few  hints.  The  Scripture  has  been  and  is  fuHilled 
in  feveral  inllances,  that  concern  mankind  in  ge- 
neral. It  has  been  fulfilled  in  fomefpecial  inllan- 
ces towards  particular  families,  nations,  and  people, 
towards  particular  perfons,  and  towards  the  two 
different  forts,  in  the  grand  divifion  of  mankind, 
bad  men  and  good  men. 

1.  It  has  been,  and  continues  to  be  fulfilled  in 
feveral  inllances  that  concern  mankind  in  general; 
as  the  univerfal  taint  and  defilement  of  nature. 
This  the  Bible  mentions  as  fa6l.  God  made  man  iip~ 
right y  but  he  found  out  many  inventions.  And  it 
gives  an  account  of  the  occafion  and  rife  of  it,  viz. 
the  apoftacy  of  our  firft  parents ;  by  which  the  hu- 
man nature  was  corrupted  in  the  fountain  of  it. 
That  this  has  been  fulfilled,  every  man  in  the  world 
has  had  experience,  more  or  lefs,  according  to  his 
time  in  the  world,  and  his  fenfe  and  underltanding 
of  thefe  matters.  This  only  have  1  found,  fays  So- 
lomon in  the  place  I  now  refer  to,  that  God  made 
man  upright ;  but  they  have  fought  out  many  inven- 
tions. He  was  a  perfon  of  eminent  wifdom,  of  great 
obfervation,  and  very  inquifitive;  and  he  could 
find  nothing  more  certain,  than  the  degeneracy  and 
depravation  of  mankind.  And  this  every  one  finds 
in  himfelf,  and  may  obfcrve  in  others.  The  hea- 
thens found  it  and  complained  of  it,  though  they 
could   not  find   out  the   caufe  of  it ;  which   the 


193  DISCOURSE     VII. 

ScFipture  acquaints  u.s  '^-ith,  and  herein  is  fulfilled 
in  the  experience  of  the  whole  world. 

I  might  inftance  in  the  labor,  toil  and  forrow, 
]®ankind  was  doomed  to  upon  his  fin  and  apollacy, 
■which  every  one  taftes  of  in  one  degree  or  other. 
As  alfo,  in  the  vanity  and  difappointment  that  at- 
tends every  undertaking  and  (late.  Nothing  can 
be  attained  without  labor  and  forrow,  nothing  en- 
joyed v/ithout  vanity  :  a  fort  of  curfe  flows  dow^n 
upon  it,  and  mixes  with  the  enjoyment.  This  is 
implied  in  the  fentemre  pronounced.  Gen.  iii.  16, 
17,  18,  19.  Witnefled  to  abundantly  in  other 
Scriptures,  particularly  in  the  book  of  Ecclefiaftes, 
and  confirmed  by  the  experience  of  the  whole  world. 
jNor  is  it  impertinent  to  mention  here  with  refpeft 
to  one  fex,  her  pains  in  child-beari))g,  which  are 
greater  than  thofe  of  any  other  females  in  the 
"world,  and  were  appointed  as  a  peculiar  punifliment 
for  the  part  the  woman  had  in  the  tranfgreilion ; 
together  with  her  more  uneafy  fubje6tion  to  her 
hufband.  This  the  Scripture  fpeaks  of  with  autho- 
rity and  certainty,  at  the  very  beginning  of  the 
world:  and  it  has  had  a  conftant  confirmation  du^ 
ring  a  fucceffion  of  many  thoufand  years. 

1  may  add,  the  fentence  of  death  pafled  on  all 
mankind.  And  let  it  be  obferved,  that  according 
10  the  Scripture  account'j  this  was  pronounced  be- 
fore there  was  one  example  of  death  in  the  world  ; 
and  before  it  could  be  known  by  any,  but  the  great 
Lord  of  life,  or  thofe  to  whom  he  would  reveal  it, 
whether  any  of  the  human  race  fhould  die  or  not. 
And  yet,  this  has  been  fulfilled  univerfally,  except- 
ing two  inftances,  where  the  great  lawgiver  interpo- 
fed,  and  where  the  perfons  underwent  fome  kind 
of  an  equivalent,  a  tranflation  inrtead  of  death.  It 
has  been  fulfilled,  I  fay,  in  every  age  and  place,  and 
continues  to  be  fo,  at  this  day.  And  it  is  very  re- 
markable, that  as  the  life  of  man,  was  prolonged  for 


•(■• 


DISCOURSE    VII.  193 

fcvcral  hundred  y eats,  in  the  firft  ages,  the  better  to 
(ervc  the  purpolcs  of"  the  wile  })rovidence,  that  go- 
verns the  world,  and  was  at  lail  reduced  to  three 
(core  years  and  ten,  as  beinf;  the  C(jmmon  ftandard, 
that  is,  the  time  of  a  full  age,  when  nature  fhotdd 
appear  decayed  and  fpent  ;  fo  that  if  men  do  not  dye 
then,  they  will  however,  he  languifhincr  and  dynng  : 
as,  I  lay,  the  ihandard  was  thus  fixed,  it  has  been 
found  the  common  mealure  of  life  ever  fincc,  and 
men  have  died,  as  I  may  cxprefs,  according  to  the 
word  of  the  world.  The  Scripture  has  pawned 
its  truth  and  veracity  upon  this  point,  and  that 
when  there  was  no  example  of  dying,  as  you  havfi 
heard,  that  all  men  fhould  die,  fliould  return  to  the 
dull,  and  that  in  the  revolution  of  ftvcnty  years, 
they  fhould  at  leall  be  ready  to  fall  into  it. 

Now,  could  men,  any  men,  by  their  own  undcr- 
ftanding  and  forefight,  not  let  into  the  fecrcts  and 
purpofcs  of  the  great  governor  of  the  world,  could 
they  draw  fuch  a  fcheme  of  things  ?  could  they 
have  recorded  fuch  matters  ?  have  given  fuch  an 
hiftory  of  providence,  for  many  ages  and  genera- 
tions (o  come,  which  is  fo  fully  and  punflually  an- 
iwered  in  the  event  ?  was  it  poHible  they  ihouH 
have  done  this,  if  they  had  not  had  intercourfe  with 
the  divinity,  and  had  notfpoke  from  God,  who  la'V 
the  end,  from  the  beginning? 

2.  The  Scripture  has  been  fulfilled  in  fome  fpe- 
cial  inftaiices,  towards  particular  fanulies,  nations, 
and  people.  The  fubjeti  here  is  too  large  for  rare 
to  trace  through  the  particulars,  that  are  known  and 
certain  :  or,  it  w^ould  afford  an  ample  confirmatioili 
of  the  divinity  of  the  Bible;  and  not  having  room 
for  it  in  this  difcourfe,  I  muft  leave  it  to  another 
head,  where  it  may  be  urged  not  lefs  pertinently. 
In  the  mean  time,  I  fhall  oblerve  in  oet)eral,that  the 
ftate  of  Abraham's  family,  thcfurpnling  increafcof 
it,  when  as  yet  he  had  no  child,  and  according  to 


194  DISCOURSE     VII. 

the  courfe  of  nature,  was  likely  to  have  none.  The 
fojourning  of  his  poflerity  in  Egypt,  for  four  hun- 
dred years,  their  deliverance  thence  and  fettlement 
in  the  promifed  land,  with  a  great  many  amazing 
circumftances,  concerning  their  fettlement,  their 
apoftacies,  and  punifliments,  their  fevcral  captivi- 
ties and  reftorations,  with  a  multitude  of  things 
relating  thereto  ;  even  till  the  coming  of  the  Mef- 
fiah,  and  their  final  deflruftion  :  all  thefe  are  fet 
forth  and  defcribed  in  the  Scripture,  with  fo  much 
pofitivenefs,  fo  diftinBly,  and  with  fuch  an  air  of 
fovereignty,  as  leaves  no  room  to  quellion,  by 
whofe  authority  the  Bible  was  written.  And,  as  it 
defcribes  the  Itate  of  the  Jews,  in  all  their  revolu- 
tions, fo  it  paints  the  various  fcencs  of  the  chrifti- 
an  church,  that  have  been,  and  that  fliall  be  ;  I 
prefume  to  the  end  of  the  world.  Thefe  we  have 
in  the  books  of  Daniel,  Ezekiel,  and  the  revela- 
tions of  John ;  to  fay  nothing  of  the  fate  of 
the  feveral  kingdoms  of  the  Gentiles,  againft 
\chom  the  prophets  denounced  judgments,  the 
burthens  of  the  Lord,  as  they  exprefs  it,  againfl 
Idumea^  Tyre,  Sydon,  &c.  all  which  prophecies, 
have  been  fulfilled,  even  in  the  moft  minute  cir- 
cumftances, as  we  are  aflured,  in  regard  of  the 
main  branches  of  them  ;  and  in  a  manner,  that 
gives  the  Scripture  a  triumph  over  all  the  cavils  of 
infidel  obje6tors,  and  will  warrant,  I  think,  this 
conclufion,  that  either  the  Bible  is  true,  or  God 
doth  not  govern  the  world.  For,  I  cannot  fee  but 
providence  and  the  Bible,  are  in  fuch  connexion, 
that  they  ftand  or  fall  together:  and  that  whoever 
denies  the  one,  muft  give  up  the  other  alfo.  Fur- 
ther, 

3.  The  Bible  has  been  fulfilled  towards  particu- 
lar perlons,  in  fome  very  memorable  inftances, 
as  towards  Abraham,  inftanced  in  before,  whofe 
concerns  reach  through  many  generations  j  where- 


DISCOURSE     VII.         195 

in  there  are  fuch  marks  of  divine  providence,  as 
plainly  imply,  the  perfons  who  wrote  the  accounts, 
were  under  a  divine  conduct.  To  this,  I  may  add, 
that  denunciation  of  wrath  againd  Eli's  houfe, 
which  was  to  this  cfFeQ,  that  God  would  certainly 
reje6l  his  family  from  the  honor  and  dignity  of  the 
high  prieflhood,  for  their  profanation  of  facred 
things,  and  fubftitute  another  family  in  their  room  ; 
that  he  himfelf  fliould  live  to  fee  the  ark  of  God, 
that  glory  of  Ifrael,  depart  from  them,  and  fall  into 
ihe  hands  of  the  Philiftincs  ;  that  all  the  branches 
of  his  houfe  fliould  die  in  the  flower  of  their  age, 
and  that  there  fhould  not  be  an  old  man  among 
them,  and  that  inftead  of  the  plenty  they  now  lived 
in,  and  which  they  fo  much  abufed,  they  fhould  be 
reduced  to  a  piece  of  bread,  and  be  forced  to  beg 
fome  mean  employment  of  the  high  priefls,  his  fuc- 
ceffors  about  the  fan6luary,  to  keep  them  from 
ftarving  ;  and  that  as  a  confirmation  of  all  this,  his 
two  wicked  fons,  Hophni  and  Phineas,  fliould  both 
die  in  one  day.  This  is  the  threatning,  the  defcrip- 
tion  laid  down  in  Scripture  of  a  future  event  ;  as 
you  have  it,  1  Sam.  ii.  31,  32,  &c.  and  chap.  iii. 
11,  12,  13,  14.  How  it  was  fulfilled  in  all  the  parts 
of  it,  the  Scripture  hiftory  of  Eli's  houfe  lets  us  fee, 
though  neither  my  time  nor  your  patience,  will 
allow  me  to  conlider  it.  I  fhall  only  take  notice 
of  one  pafTage,  very  remarkable,  related  by  a  grave 
author,  that  a  certain  family  among  the  Jews  being 
obferved  to  be  fhort  lived  in  an  unufual  manner,  all 
of  them  dying  about  eighteen,  they  confulted  a 
learned  rabbi  about  the  occafionof  fuch  a  judgment. 
He  advifed  them  to  enquire  into  their  genealogy, 
and  fee  if  they  were  not  of  the  pofterity  of  Eli,  to 
whom  fuch  a  punifhment  was  threatened  of  old  ; 
which  they  found  to  be  their  cafe,  and  thence  learn- 
ed the  caufe  of  that  fevere  difpenfation. 

C  c 


196  DISCOURSE     VII. 

Of  the  fame  nature  is  what  Jofliua  denounces 
againft  the  builder  of  Jericho,  that  his  eldeft  fon 
fliould  die  when  he  attempted  the  work  and  laid 
the  foundation  of  the  city  ;  that  the  reft  of  his 
fons  fhouldperifli  during  theprogrefs  of  the  build- 
ing, and  his  youngeft  at  the  fitting  up  the  gates. 
The  threatning  is  recorded,  |ofh.  vi.  26.  and  the 
accompliilimcnt,  I  Kings  xvi.  34.  So  exaftly  all 
along  has' divine  providence  commented  upon  the 
Bible,  and  verified  its  predi6lions. 

I  {hall  only  mention  farther  under  this  head,  the 
threatning  of  the  prophet  againft  his  fervant  Gahazi 
and  his  pofterity,  viz.  That  the  leprofy  of  Naaman 
fhould  cleave  to  him  and  to  his  feed  forever,  2 
Kings,  V.  27.  The  inflicting  of  which  judgment, 
as  we  have  reafon  to  expert  it  would  be  certain 
from  the  authority  of  him  that  denounced  it,  fo  we 
have  an  intimation  of  it  in  a  ftory,  not  unlike  that 
I  mentioned  before,  concerning  the  ftiort  lives  of 
Eli's  houfe,  viz.  That  a  family  of  confiderable  note 
being  leprous  one  after  another  in  a  Iqng  fucceffi- 
on,  enquiry  was  made  into  their  defcent,  and  it  was 
found  that  they  were  of  the  pofterity  of  Gahazi. 
Thus  true  and  infallible  is  the  holy  Scripture. 
What  it  predifts,  it  infures.  An  argument  it  could 
not  be  of  human  contrivance,  but  muft  proceed 
from  an  all-comprehending  mnid,  that  had  know- 
ledge to  forefee  and  difcern  what  would  be,  and 
right  and  authority  to  determine  what  fliould  be. 
In  a  word,  the  Scripture  is  the  difclofure  of  the 
divine  purpofes,  and  contains  the  model  and  plan 
of  the  divine  government.  It  points  out  future 
events,  and  is  a  fort  of  a  prophetic  regifter,  as  I 
may  fay,  of  all  the  viciffitudes  and  changes  there 
arc  in  human  affairs,  and  of  the  proceedings  of  di- 
vine providence,  whether  in  a  way  of  rebuke  and 
judgment,  or  mercy  and  deliverance,  towards  the 
world,  towards  the  church,  and  towards  particular 


DISCOURSE     VII. 


197 


perfons.  And,  as  it  has  been  hitherto  verified,  we 
may  conclude,  it  fliall  be  ih  Hill,  not  one  word  Ihall 
fail,  nor  one  iota  pals,  till  the  whole  be  accom- 
pliflied. 

The  lafl;  particular  under  this  head  remains,  which 
I  mufl:  be  forced  hereafter  to  relume.  As  it  co,"- 
tains  matter  of  fo  much  inftruBion  and  confirma- 
tion to  chrillians,  I  cannot  fatisfy  myfelf  to  pafs  it 
over  lightly.  I  fliall  therefore  in  another  dilbourfe 
Ihew  that  the  Scripture  has  been  fulfilled,  and  con- 
tinues to  be  fulfilled  in  numerous  inflances  in  the 
two  different  forts  of  men,  good  and  bad.  It  gives 
the  charader,  lays  open  the  heart,  principles,  Itatcs 
and  frames  of  both.  Wicked  men  are  exactly  fuch 
as  they  ar©  there  reprefented  to  be.  Their  inward 
thoughts,  defires,  affe6lions  are  fuch  as  the  word  of 
God  defcribes  them.  And  as  for  good  men  they 
find  the  Scripture  a  bright  mirror  wherein  they 
view  themfelves  in  all  the  varieties  of  their  cafe  ; 
at  leaf!,  they  might  do  fo,  and  would  do  it  more 
fully,  did  they  ftudy  the  Scripture  more,  and  un- 
derhand themfelves  better.  So  that  the  fenfible, 
fcrious  chriftian  has  a  witnefs  in  himfclf  that  the 
Bible  is  the  word  of  God.  He  finds  it  fulfilled  in 
his  own  heart  every  day  in  fome  meafure  ;  fulfil- 
led in  the  conflant  experience  of  his  life  ;  whence 
he  is  affured  it  is  true,  and  thence  infers  that  it  is 
divine. 


DISCOURSE    VIII. 

The   divine  Original   and  lNSpiRATio>r 
or  THE  Scripture, 


2  Tim.  iii.   16. 


All  Scripture  is  given  hy  infpiration  of  Gody  and  is 
projitablefor  doHrine^  for  reproof y  for  corre£lionf 
for  inJlinBion  in  righteoufnefs. 

AS  an  argument  of  the  infpiration  or  divine  ori- 
ginal of  the  Scripture,  I  mentioned  the  ac- 
complifhment  of  it  in  all  the  circumftances  thereof. 
I  obferved,  that  it  has  been  fulfilled  in  the  natural, 
material  world,  and  in  the  moral  world,  or  world  of 
mankind.  Under  this  laft  particular,  I  fhewed  you, 

I.  That  it  has  been,  and  is  fulfilled,  in  ieveral 
inftances  that  concern  mankind  in  general. 

II.  That  it  has  been  fulfilled  in  fome  fpecial  in- 
ftances towards  particular  families,  nations,  and 
people.     And, 

III.  Towards  particular  perfons.  I  proceed 
now  to  fnew, 

IV.  The  Scripture  has  been,  and  continues  to 
be  fulfilled  in  numerous  inftances  in  regard  of  the 
two  different  forts  in  the  great  Divifion  of  man- 
kind, Bad  men  and  good  men.  It  has  been  ful- 
filled in  the  Reprefentation  it  makes  of  the  hearts, 
principles,  condition,  and  frame  of  both. 

I.  It  has  been  fulfilled  in  bad  men,  and  is  con- 
ftantly  fulfilled  in  them.  I  fhall  touch  upon  a  few 
things  to  make  this  appear. 


200        DISCOURSE     VIIL 

1.  The  Scripture  is  fulfilled  in  the  account  it 
gives  of  their  inward  principles  and  frame,  with 
refpe6l  to  God  and  Religion.  As,  that  they  know 
not  God  ;  that  their  carnal  minds  are  enmity  to 
him  ;  that  they  are  of  this  world,  have  the  fpirit 
of  the  world,  their  portion  in  this  life,  and  mind 
earthly  things.  That  they  arc  fenfual,  not  having 
the  fpirit ;  that  they  live  without  God  in  the  world ; 
that  he  is  not  in  all  their  thoughts;  they  call  not 
upon  him.  It  reprefents  them  as  void  of  the  fear 
and  love  of  God,  deftitute  of  all  divine  graces  ; 
having  dark  minds,  hard  hearts,  feared  confcien- 
ces,  and  being  reprobate  to  every  good  work  ;  and 
in  confequence  of  this,  wanting  the  great  diftin- 
guifhing  ornaments  of  the  new  and  divine  nature, 
their  hearts  are  faid  to  be  little  worth,  and  ihey 
are  compared  to  the  chafp  which  the  wind  driveth 
away,  and  that  fhall  be  burnt  up  with  unquench- 
able fire.  Now  how  evidently  is  all  this  verifi- 
ed in  a  large  body  of  mankind.  It  is  granted, 
the  charader  being  taken  from  the  heart,  it  is  not 
fo  legible  to  us ;  but  it  is  true  of  all  the  ungodly ; 
they  exaftly  anfwer  this  defcription,  and  their  con- 
formity hereto  is  in  part  obvious  to  the  obfervation 
of  others  ;  their  carnal  minds  and  earthly  frame 
are  in  fome  meafure  maniiell  in  their  praftice. 
And  every  one  that  has  had  the  experience  of  both 
ftates,  has  the  confirmation  hereof  in  his  own  bread. 
He  knows  what  that  darknefs,  ignorance,  enmity, 
and  carnality  is,  the  Scripture  makes  the  chara6ler 
of  the  wicked  and  unlim^ified.  What  he  fees  fuch 
woeful  fymptoms  and  indications  of  in  others,  once 
he  experienced  in  himfelf.  He  was  once  alienated 
from  the  life  of  God  ;  dead  in  trefpaffes  and  fills  ; 
once  darknefs,  though  now  he  be  light  in  the  Lord  ; 
and  though  he  has  not  warrant  to  fay  precifely  of 
fuch  and  fuch  perfons,  that  they  have  the  charac- 
ters of  the  ungodly  ;  yet  he  can  be  affured  he  was 


•^ 


DISCOURSE     VIII.         201 

once  one  hiinfclf  ;  and  comparing  what  he  obfcrves 
ill  others  about  hiiu  with  what  formerly  he  f'ouijti 
within  him,  he  remains  convinced  that  the  Scrip- 
ture account  of  this  matter  is  true,  and  ihat  were 
the  hearts  of  wicked  men  laid  open,  as  they  will  be 
at  the  great  day,  it  would  be  evident  they  arc  tiiere 
painted  to  the  life. 

2.  The  Scripture  is  fulfilled  in  the  defcription 
it  gives  of  their  antij)athy  to  good  men  ;  their  ha- 
tred of  them,  and  oppoliiion  to  them,  tli?.t  Knmity 
God  put  between  the  feed  of  the  ferpent  and  that 
of  the  woman,  has  been  working  ever  fince.  It 
fhewcd  itliif  early  in  Cain,  and  has  appeared  in  ail 
following  ages.  There  has  all  along  been  a  gen- 
eration of  men,  that  may  properly  be  called  a  fer- 
pentine  feed  ;  full  of  enmity  againft  the  fmcere  wor- 
fliippers  of  God,  and  followers  of  the  Lan)b  :  and 
though  their  enmity  has  been,  and  is  difguiled  un- 
der various  pretences,  it  is  really  levelled  at  the 
religion  of  the  principles  of  piety  and  virtue  in 
good  men.  This  the  apoftle  remarks  concerning 
Cain,  he  was  of  that  wicked  one,  and /lew  his  broLher  ; 
and  whcrcjort  flexo  he  hnUy  becaufe  his  own  works 
were  evil,  and  his  brother's  righteous.  This  was  then 
the  ground  of  the  quarrel,  and  it  remains  fo  to  the 
prefent  day.  As  he  that  was  born  after  the  jlejli„ 
perfecated  him  that  was  born  after  the  fpirity  even  fo 
it  IS  now,  fays  St.  Paul.  So  it  was  in  the  apoftle's 
days,  indeed,  always  was,  and  always  will  be.  Thus 
the  Scripture  has  told  us  of  one  Ibrt,  at  leail  of 
wicked  men ;  and  I  appeal  to  the  oblervation  and 
experience  of  every  age,  whether  it  is  not  fulfilled. 
The  wicked  in  his  pride  doth  perfccute  the  poor. 
Sometimes  they  perfecute  with  the  tongue  only, 
calling  names,  inventing  invidious  diftinclions  and 
terms  of  reproach  ;  and  fometimes  they  proct;;ed  to 
more  open  methods  of  violence.  But  the  enmity  ftill 
reigns  in  die  heart,  which  way  foever  it  breaks  forth. 


202         DISCOURSE     VIII. 

3.  The  Scripture  is  fulfilled  in  the  chara6ler  it 
gives  of  this  body  of  men,  as  to  their  outward  cir- 
cumftances  ;  placing  them  on  higher  ground,  and 
reprefenting  them  as  the  great  men  of  this  world. 
This  charatter  they  have  often  in  the  Old  Teila- 
ment,  but  more  commonly  in  the  New.  Ye  fee  your 
callings  brethreny  how  that  not  many  zvi/e  'rneny  after 
the  flefliy  not  many  mightyy  not  many  nobky  are  called^ 
Where  you  will  obferve,  the  perfons  of  this  con- 
dition, the  rich,  the  mighty,  are  left  out  of  the 
church.  So  elfewhere,  do  not  rich  men  opprefs  ycu  ? 
do  not  ihey  blafphejiie  that  worthy  name  by  which  you 
are  called  ?  And  again,  go  to^ye  rich  meUyWeep  and 
howl  for  your  mijeries  thatJJiall  come  upon  you.  Ye 
have  lived  in  pleajure  on  the  earthy  and  been  wanton. 
Ye  have  nourifJied your  hearts,  as  in  a  day  offlaughter. 
Thus  the  Bible  fpeaks  of  that  body  of  mankind, 
which  it  diftin^uifhes  from  the  church.  And  no 
man,  1  think,  can  read  thehiftory  of  former  times, 
or  obferve  the  occurrences  of  his  own,  but  muft 
fee  an  exaQ:  accomplifliment  thereof  herein.  Not 
that  all  rich  men  are  bad  men,  or  all  bad  men  rich. 
But  in  that  divifion  I  am  fpeaking  of  into  two  cla(fes 
or  kinds,  bad  and  good,  the  church  and  the  world  ; 
it  is  evident  according  to  Scripture,  that  bad  men 
will  have  the  greateft  portion  of  this  world.  In 
Ihort,  the.  Scripture  fets  forth  the  danger  of  riches, 
in  the  mod  lively  terms  ;  tells  us,  a  rich  man  fhall 
hardly  enter  into  the  kingdom  of  heaven  ;  repre- 
lents  fucli  as  often  abandoned  to  fenfuality,  pride, 
oppreffion,  to  lorgetfulnefs  of  God  and  religion. 
All  which  we  have  feen  fo  punctually  fulfilled  hi- 
therto, as  may  convince  us  there  are  no  random 
gueffes  in  Scripture  ;  that  it  is  a  divine  revelation, 
makes  known  what  fhall  be  j  containing  the  dictates 
of  an  infinitely  wife,  foreleeing,  I  may  add,  of  a  fo- 
vereign  mind. 
•  4.  The  fame  may  be  faid  of  their  inward  difqui^ 


DISCOURSE     VIII.         203 

etude,  vant  of  proper  tranquility  and  reft  of  mind. 
The  Scripture  tells  us,  There  is  no  peace  to  thewick- 
edy  that  they  are  like  the  troubled  fea,  when  it  cannot 
rrjiy  whofe  zuaters  cajl  up  mire  and  dirt.  For  the 
accompli fhment  of  this,  I  appeal  to  thofe  that  once 
were  in  fuch  a  ftate,  and  are  happily  got  out  of  it. 
I  appeal  to  the  perfons  thenifclves,  whether  they  do 
not  find  a  third  and  craving  that  cannot  be  fatisfied 
among  the  creatures  :  whether  they  have  not  many 
a  time  been  weary  of  purluing  vanities  and  grafp- 
ing  fhadows  ?  whether  their  inward  lufts  do  not 
vex  and  difturb  them  ;  their  outward  enjoyments 
difappoint  them  ?  and  in  a  word,  whether  they  be 
not  utter  ftrangers  to  the  folid  reit  and  fatisfa8:ion 
of  pious,  devout  fouls  ?  They  may  indeed  endea- 
vor to  quiet  confcience,  divert  and  amufe  them- 
felves  by  little  arts,  and  cheat  themfelves  into  a 
falfe  peace  ;  but  after  all,  they  find  it  will  not  do  : 
their  peace  is  a  dream,  their  joy  a  flafli.  Nor  can 
they  reft  till  they  return  to  God,  and  reft  in  him. 

Thus  the  Scripture  is  fulfilled  in  regard  of  bad 
men  :  it  is  fulfilled  in  their  moral  chara6ler,  in  their 
outward  ftate  and  circumftances,  in  their  enmity 
towards  the  church,  in  their  diforder  and  uneafinefs 
of  mind. 

II.  It  is  fulfilled  likewife  towards  good  men. 
I  have  here  a  large  field,  but  rauft  fatisfy  myfelf 
with  the  bare  mention  of  fuch  heads  of  difcourfes, 
as  would  admit  of  great  enlargement.  It  is  ful- 
filled towards  good  men  in  general,  and  towards 
particular  believers. 

1.  The  Scripture  is  fulfilled  towards  good  men  in 
general,  the  whole  church  of  chriftians.  I  fhall 
illuftrate  this  in  a  few  inftances. 

It  reprefents  the  church  of  Chrift,  as  confifting 
of  perfons  mean  and  low,  as  to  their  circumftances 
in  the  world.    Not  many  wife  men  after  the  flejh^  fays 


D  d 


J 


204         DISCOURSE     VIII. 

the  apoflle  in  the  text  I  have  quoted  before,  not 
on  any  mighty  y  not  many  noble  are  called.  And  hath 
not  God  chofen  the  poor  of  this  zoorldy  rich  in  Jaith^ 
and  heirs  of  the  kingdom  -which  he  has  promifed  to 
them  that  love  him.  This  is  the  conflant  language 
of  Scripture.  It  every  where  intimates,  that  the 
folloM'ers  of  Chrift  would  be  of  the  meaner  fort. 
Indeed,  every  thing  was  at  firft  fo  contrived,  and 
the  fcene  fo  laid,  as  plainly  imported  and  fignified 
this.  Thus,  when  the  Lord  and  head  of  the  church 
came  into  the  world,  it  was  in  circumftances  of  great 
outward  ineanne/s.  He  did  not  appear  with  any 
of  the  pomp  and  grandeur  of  a  temporal  prince, 
but  aifumed  the  chara6ter  of  an  ordinary  mechanic  ; 
was  called  the  carpenter's  fon,  and  the  carpenter. 
The  prime  miniilers  of  his  kingdom  were  chofen 
from  among  fifhermen.  And  it  is  remarked,  at  the 
beginning  of  his  religion,  that  the  ^007-  had  the  Gof- 
pel  preached  to  the?n,  that  is,  were  gofpellized,  or 
brought  to  receive  the  gofpel.  All  which  w^as  a 
fort  of  a  type,  as  I  may  call  it,  or  intimation  of  what 
he  himfelf  exprefsly  declares,  that  his  kingdom  zuas 
not  of  this  world.  He  did  not  intend  to  fet  up  a 
worldly  kingdom,  nor  would  the  men  of  thi7>  world, 
that  were  fond  of  its  diftinttions  and  enjoyments 
be  among  the  fubje61s  of  his  kingdom.  And  a  lit- 
tle obfervation,  I  think,  may  convince  any  compe- 
tent judges,  that  in  this  inttance  the  Scripture  has 
not  wanted  its  accomplifliment.  Not  that  the  mem- 
bers of  the  chriilian  church  are  the  abjccl  and  mi- 
ferably  poor  ;  but  generally  they  are  of  the  meaner 
fort.  Nor  is  it  to  l>e  underltood,  as  I  hinted  be- 
fore, that  none  of  the  great  men  of  this  world  be- 
long thereto  ;  but  that  not  many  of  them  do 
fo.  This  is  what  the  Scripture  affirms,  and  the 
event  agrees  to  the  account  it  gives.  It  may  be  o- 
therwifc,  indeed,  before  the  end  of  the  world,  when 
the  kings  of  the  earth  Ihall  bring  their  glory   into 


DISCOURSE     \'IIL         20,5 

ihe  new  Jcrufaleni,  which  is  but  according  to  tlic 
Scripture  prediction,  and  will  be  the  accomplidi- 
mciu  of  it.  But,  at  prel'ent,  the  church  of  Chrill 
is  the  congregation  of  the  poor,  as  tlicy  are  calicil, 
1  mean  the  invifible  church,  the  true  genuine  mem- 
bers thereof.  For,  asfor  mere  profcfiors  and  pre- 
tenders, that  ufurp  the  chriitian  name  without  the 
chrillian  nature,  by  whatever  title  they  are  diftin- 
guifhed,  wdiether  catholic,  chriitian,  or  mofl;  chrilli- 
an,  it  is  no  objettion  againfl:  this  ;  he  is  not  a  J^w, 
thai  is  one  outwardly^  nor  are  all  chrillians,  that  bear 
that  character. 

The  Scripture  reprefents  the  church  aifo  as  the 
lefs,  as  well  as  the  lower  part  of  mani<.ind.  Fear 
Hot  liLtk  Jlock^  fays  Chrill:,  ?^  Z5  your  Father's  good 
pleafurc  to  give  you  the  kingdon.  And  elfewhere, 
many  are  calledy  and  few  are  chofen.  If  it  be  under- 
llood  of  the  church  compared  with  the  world,  the 
true  church  of  Chrid,  the  invilible  church,  com- 
pared with  the  reit  of  mankind,  the  great  body  of 
hypocrites  and  falfe  profclTors ;  there  can  be  no 
quellion  of  its  accomplifiiment. 

Again,  the  Scripture  reprefents  the  church,  the 
real  genuine  members  of  it,  as  generally  in  a  Hate 
of  conllicl,  exercile  and  forrow  ;  whiift  the  men  of 
the  world  are  in  circumftances  of  great  freedom 
and  eale,  tiiat  appear  more  plaufible  and  agreeable 
to  common  judges.  Thus,  ye  Jliall  lament  and  weep, 
but  the  zuorld  Jhall  rejoice.  And  this  is  the  con- 
flant  llrain  of  Scripture  ;  BleJJed  are  they  that  mourn, 
fays  our  l^ord.  Jar  they  pialt  be  comforted.  They 
that  will  live  godly  in  Chrill  Jefus  mull  fuffer  per- 
fecution,  and  through  much  tribulation  we  mujl  enter 
into  the  kingdom  of  heaven.  And  even  v/hen  we  are 
told,  that  they  \i\io  for  Jake  father  or  mother  y  Be.  f tall 
receive  a  hundred  fold  in  the  prcfcnt  lifcy  and  m  the 
world  to  come  eternal  life  :  it  is  added,  with  perfe- 
cutions,  Mark  x.  30.  intimating,    thai  the   church 


2o6        DISCOURSE     Vixi. 

in  this  world  would  be  in  a  ftate  of  fuffering,  and  will 
be  fo,  more  or  lefs,  whilft  it  is  militant.  The  ac- 
complifhment  of  which  has  been  matter  of  experi- 
ence and  obfervation  through  every  age :  good 
men  have  generally  been  the  butt  of  the  world's 
malice.  They  called  the  majler  of  the  houfe  Beelze- 
buby  how  much  more  them  of  the  hou/Iiold  ?  They  have 
had  wrejllingt  not  only  withjlejh  and  blood  ;  but  with 
principalities  and  powers^  xvith  the  rulers  of  the  dark- 
iiefs  of  this  worldy  with  Jpiritual  wickednefs  in  high 
places.  Add  to  this,  the  conftant  conflifts  in  their 
own  minds,  with  their  infirmities,  lufts,  and  cor- 
ruptions. Great  inward  peace  and  confolation,  I 
grant,  fublime  and  pure  joys  good  men  are  parta- 
kers of,  according  to  the  meafure  of  their  attain- 
ments. But  notwithftanding  thefe,  they  have  their 
exercifes,  burthens,  fears,  their  hours  of  weeping 
and  humiliation,  their  deep  abafements  and  felf-an- 
nihilations,  as  I  may  call  them,  fuch  as  the  world 
knows  nothing  of.  In  all  which  the  Scripture  is 
glorioudy  fulfilled.  We  fee  two  forts  of  men  in 
the  world ;  fome  bearing  the  crofs  and  following 
Chrift,  denying  themfelves,  crucifying  the  flefh, 
fowing  in  tears  ;  others  fecure,  thoughtlefs,  living^ 
in  pleafure,  putting  far  from  them  the  evil  day, 
without  care,  thought,  burthen  or  fear  ;  which  is. 
juftthe  fcene  defcribed  in  Scripture,  agreeable  to 
the  plan  and  ftate  there  laid  down. 

Further,  the  Scripture  reprefents  the  church  of 
God,  as  immoveably  fecure  and  fafe,  notwithftand- 
ing all  the  dangers  that  threaten  it,  whether  with- 
out, or  from  within.  The  gates  of  hell,  we  are  told, 
Jhall  not  prevail  againjl  it.  It  fliall  never  be  ex- 
tin  guifhed  and  die,  whatever  extremities  it  may  be 
reduced  to.  No,  Chrift's^z<?^j!!?  hear  his  voice,  and 
they  JJiall  never  pej-iJJi,  neither  Jhall  any  pluck  them 
out  of  his  hand.  And  thus  it  hath  been  hitherto. 
The  bitfh  has  been  inflames,  but  not  conjumcd*     The 


DISCOURSE     Vlir.         207 

church  has  been  preferved  in  the  midft  of  all  its 
adverfaries.  Two  things  add  a  Iiiftre  and  glory- 
to  tiiis  providence.  It  has  met  with  the  moll  pow- 
erful oppofition.  Never  had  any  body  inch  for- 
midable enemies,  and  yet  it  has  furvived  all.  And 
further,  other  kingdoms  have  funk  under  a  farlefs 
weight.  The  four  famous  monarchies,  the  Aflyrian, 
Medo-Perfian,  Creek,  and  Roman,  that  thought 
themfelves  invincible,  and  had  all  external  advan- 
tages to  render  them  lo,  arc  perifhed  and  come  to 
nothing.  And  yet  the  church  deftitute  of  all  hu- 
man help,  headed  by  a  carpenter,  as  he  was  called 
and  appeared  in  the  world,  and  by  a  few  poor  fifh- 
ermen,  has  (tood  its  ground  and  weathered  the 
point  to  this  day.  The  billows  have  raged  and 
the  mountains  been  call  into  the  midit  of  the  lea  ; 
but  God  has  always  been  in  themidlt  of  his  church, 
a  river  has  made  glad  the  city  of  God. 

The  Scripture  reprelents  the  Church  of  God  as 
mixed  with  hypocrites,  a  company  of  pretenders, 
joining  in  profcflion  with  the  upright  followers  of 
the  Lord  Jelus  ;  that  have  the  Lamb's  mark  on 
their  foreheads.  This  we  have  in  various  parables 
as  well  as  in  other  texts  ;  as  in  the  parable  o^ihe: net 
caji  into  the  fea^  the  tares  fown  among  the  wheats  the 
wife  and  foolijh  virgins.  And  I  need  not  ftand  to 
fhew  you,  that  it  has  had  its  accomplifliment  hi- 
therto, that  the  church  has  herein  exa6tly  anfwcr- 
ed  the  delcripnion  of  the  word,  and  appeared  in  the 
form,  or  according  to  the  model  drawn  by  the  great 
Lord  and  founder  of  it. 

I  add,  The  Scripture  rcprefents  the  church  in  a 
great  variety  of  ftates  ;  as  undergoing  fundry  chan- 
ges, and  appearing  in  different  fiiapes.  At  Hrfl:  it 
was  like  a  grain  of  mudard-feed,  little  and  obfcure, 
and  then  was  to  grow  up  to  a  great  tree,  and  in 
different  periods  to  put  on  different  faces  :  fome- 
times  to  be  oppreiJed,  its  witncfl'cs  lying  in  fack- 


2c8         DISCOURSE     VIII. 

cloth,  and  prophefying  in  fable  ;  and  then  to  be 
enlarged  :  fometimes  to  apoftatife  and  grow  luke- 
warm, fecure,  and  carelefs ;  and  then  again  to  re- 
vive, and  appear  in  its  luitre  and  glory.  This  we 
have  defcribed  in  feveral  prophecies  and  particu- 
larly in  the  Revelations,  under  the  type  of  the  fe- 
ven  Aiian  churches.  And  the  providence  of  God 
has  been  fulfilling  the  fame  in  every  age  fince  the 
going  forth  of  the  word  of  prophecy  ;  part  of 
which  we  have  feen,  and  the  reft  we  wait  for.  You 
read  when  the  church  was  only  a  grain  of  muftard- 
feed,  you  have  feen  it  a  great  tree.  You  have 
beard  of  its  general  defetlion,  and  have  feen  its  re- 
formation in  I'ome  meafure.  And  we  have  reafon 
to  expert  it  Will  appear  in  greater  glory  than  it  has 
ever  yet  done,  But  what  I  offer,  is,  that  the  Scrip- 
ture points  at  all  thefe  revolutions,  viciliitudes, 
and  changes  ;  and  that  the  Sovereign  Ruler  of  the 
world  has  ordered  events  anfwerable  to  the  pre- 
dictions and  characters  given  of  things  therein. 
Thus  it  has  been  with  reference  to  the  .church  in 
general.     And  I  am  now  to  remark, 

2.  That  the  Scripture  has  been  fulfilled  towards 
particular  believers  ;  and  that  with  reference  to 
their  call  into  the  church,  their  character  and  prin- 
ciples, their  infirmities,  the  promilcsmade  to  them, 
and  the  threatenings  denounced  againft  them  for 
their  chaftifement  and  correction. 

1.  The  Scripture  has  been  fulfilled  in  their  call 
into  the  church.  And  here  I  may  take  notice  that 
the  Bible  reprefents  the  difFerent  characters  of  the 
perfons  called,  lome  as  notorioufly  wicked,  linners 
before  the  Lord  exceedingly  ;  as  the  prodigal  Ion, 
Mary  Magdalene  ;  fome  among  the  Corinthians, 
as  the  apoflle  tells  us,  i  Cor,  vi.  9,  lo,  11.  Some 
as  lefs  infamous  and  fcandalous,  as  the  apoilles  of 
Chrift,  Nicodemus,  Jofeph  of  Arimathea,  Philip, 
and  Lydia,  who  are  not  mentioned  with  any  nota- 


DISCOURSE     VIII.         2C9 

ble  blot  upon  them,  or  mark  of  infamy  :  fomc  as 
perlbns  of  purer  morality,  walking  with  greater 
caution,  according  to  the  light  of  their  own  minds, 
which  was  the  cafe  of  the  apolllc  Paul,  and  it  is 
hkely  of  other  of  the  converts  from  among  the 
Jews. 

The  Scripture  alfo  reprefents  the  different  man- 
ner of  their  call  ;  fome  with  more  terror  and  con- 
sternation, as  Peter's  converts  that  were  pricked  at 
their  hearts,  the  gaoler  who  cried  out,  Sirs^  zj/iai 
mujt  I  do  to  be  Javed  ?  Thefe  were  recovered  and 
brought  home  to  God  in  a  more  awful  manner. 
He  prefaced  the  work  with  the  voice  of  thunder. 
Others  were  called  with  a  fmall  ftill  voice,  feeling 
little  of  the  terrors  of  the  Lord,  as  Philip,  Zacheus, 
Lydia,  and  it  may  be,  moft  of  the  apollles.  Now^s 
thefe  things  happened  for  examples,  they  muft  be 
confidered  as  a  kind  of  Scripture  type  of  future 
converfions  in  the  different  manner  and  circumftan- 
ces  of  them.  And  I  doubt  not  but  herein  the 
Scripture  has  from  time  to  time  been  fulfilled  ;  as 
the  experience  of  cliriitians  can  wiinefs  ;  whilft 
fome  are  able  to  fay,  this  was  ray  cafe,  another  that 
was  mine.  And  no  queftion,  if  we  take  in  the 
whole  body  of  the  faithful,  every  cafe  will  be  found 
touched  and  defcribed  in  Scripture.  Nor  is  there 
a  true  convert  in  the  world,  but  the  word  of  God 
points  to  him  ;  fliews  him  in  the  various  poilnrcs 
of  his  mind,  and  in  all  his  tendencies  towards  God. 
A  glorious  argutncnt  of  the  divinity  of  the  Bible, 
though  all  do  not  underitand  it,  and  it  may  be  fome 
will  laugh  at,  anddefpife  it ;  glorious  will  it  appear 
when  the  church  is  complete,  and  the  faints  come  to 
compare  notes  in  heaven. 

2.  The  Scripture  has  been  fulfilled  in  the  cha- 
rafter,  and  principles  of  believers.  A  chriftian 
has  the  /^zy  of  Godzuriiten  in  his  heart,  and  is  a  fort 
of  living  Bible.  Time  will  not  allow  me  to  enlarge 


aio        DISCOURSE    VIII. 

much.  But  let  me  remark,  that  the  Scripture  eve- 
ry where  f'peaks  of  a  generation  of  perfons  diftin- 
guifhed  from  the  reft  of  the  world,  by  an  inward 
fanttification.  It  calls  them  faints,  believers,  the 
righteous  children  of  light,  the  fons  of  God,  the  ex- 
cellent of  the  earth,  and  the  like.  And  as  bad  as 
the  world  is,  there  ftill  are,  and  always  have  been 
fome  that  appear  to  belong  to  this  body,  and  fliall  be 
to  the  end  of  time.  Farther,  the  Scripture  dcf- 
cribes  them  by  fuch  charafters  as  are  a  fufficient 
diftinftion  between  them  and  the  reft  of  mankind^ 
by  which  they  may  be  known  certainly  to  them- 
felves,  and  probably  to  others  :  as  that  ih^y  are  not 
of  the  worldj  that  they  do  not  cominit  Jiny  that  they 
have  crucified  the  Jl^Pi  with  the  ajfcd;ions  and  bijis, 
that  i\iQy  fet  their  affeBions  on  things  above,  and  not 
on  things  on  the  earth,  that  they  hunger  and  thi'ijl  af. 
ter  righteoujnefs,  that  they  are  fenfible  of  prefent 
infirmities,  d^ndforgetting  things  behind^  and  reaching 
forth  unto  things  before,  they  prefs  towards  the  mark 
for  the  prize  of  the  high  calling  of  God  in'Chrift  Je~ 
fas.  It  reprefents  them  as  asfpiring  after  God, 
making  him  their  centre,  breathing  after  him,  and 
refting  in  him,  and  as  cloathed  with  all  divine  gra- 
ces, all  glorious  within.  Nor  are  thefe  accidental 
flrokes  that  belong  to  fome  rare  faints,  but  the  pro- 
per charader  of  all  believers  ;  though  indeed  with 
much  variety  ;  fome  having  the  feveral  graces  in 
greater  eminency  and  luftre,  others  more  faintly 
and  with  greater  alloys,  according  to  the  diftin6lion 
the  Scripture  itfeif  mentions  of  babes,  little  children 
and  fathers. 

Well,  thus  the  Scripture  fpeaks  of  the  church, 
and  thus  the  church  has  been  from  the  very  foun- 
dation of  it  to  this  day.  There  is  not  one  mem- 
ber thereof,  but  appears  with  the  charafters  the 
Avord  of  God  has  provided  for  him  ;  he  has  the 


DISCOURSE     \'1II.         211 

heart,  the  frame,  the  principles,  tlicre  appointed  and 
let  forth  as  the  ornament  of  btlie\  c  rs. 

3.  The  Scripture  is  fuUillcd  in  tlieir  infirmities 
alfo.  Though  tiicy  be  Iliints,  that  fpcaks  of  them, 
as  imperfed  faints  ;  reprefents  them  as  having  a 
body  of  fin^  a  lazu  in  their  members^  waring  againjl  the 
law  vf  their  miiid^  ;  the  flejli  lujling  againjl  the 
fpirit ;  as  not  having  yet  attained  nor  being  already 
perfcB.  It  reprefents  the  heart  deceitful  above  all 
things  and  dcl'perately  wicked,  which  is  true  of 
good  men  in  fome  meafure,  as  well  as  others.  The 
Jpirit  that  is  in  them  lufleth  to  envy^  and  other  vices. 
Whence  they  have  their  inward  conflitts,  and  fre- 
quent druggies  with  their  corruptions. 

It  reprefents  them  in  a  great  variety  of  frames  : 
fometimes  their  hearts  fpllowing  hard  after  (}od, 
triumphing  in  his  favor,  and  exulting  in  his  pre- 
fence  ;  at  other  times,  overfpread  with  clouds  and 
darknefs,  filled  with  fear,  and  wholly  indifpofed  for 
fpi ritual  converfe  and  acls  of  devotion.  It  re- 
prefents the  beft  of  them  as  weak  and  defeftible, 
as  fometimes  ofF  their  guard,  fecure  and  prefurnp- 
tuous,  and  thereupon  falling  into  fin.  To  which 
purpofe  the  mifcarriages  of  the  faints  arc  left  upon 
record  in  Scripture  ;  not  merely  to  tell  us  what, 
they  have  done,  but  what  others  would  be  like  to 
do  in  the  fame  circumftances,  when  for  tlieir  pride 
and  felf-confidence,  God  leaves  them  to  them- 
felves  ;  and  they  are  written  for  the  admonition  and 
caution  of  the  church  in  future  ages.  In  the  mean 
time,  they  fhew  the  frailty  of  believers,  in  their 
prefent  imperfecl  flate.  In  fliort,  the  Scripture 
reprefents  them  as  falling  out  by  the  way,  running 
into  parties  and  fchifins  ;  uncharitably  cenfuring 
one  another,  and  indulging  mutual  paffions  to  the 
difgrace  and  fcandal  of  their  profeflion.  A  great 
deal  of  this  is  hinted  concerning  them  in  the  New 

E  e 


212         DISCOURSE     VIII. 

Teftafnent.  And  ibat  thefe  particulars  are  accom- 
plifhed,  is  matter  of  coivftant  and  univerfal  expe- 
rience ;  I  appeal  to  every  heart  and  confcience 
among  the  generation  of  God's  children,  and  am 
fatisfied  there  are  too  many  witneffes  of  the  truth 
to  need  any  further  confirmation. 

4.  The  Scripture  is  fulfilled  in  the  promifes 
thereof  towards  believers.  And  here  I  have  a 
fubjeft  that  I  could  -with  pleafure  employ  an  hour 
upon.  But  I  muil  be  forced  to  pafs  it  over  in  a 
good  meafure,  and  leave  every  chriflian  to  fupply 
the  dcfetl  out  of  his  own  experience.  All  the  pro- 
mifes of  God,  the  exceeding  great  and  precious  pro-' 
mifes  are  in  Chrift  Jefus,  yea  and  avten.  All  are 
true,  faithful  and  fure  ;  as  every  one  has  found  that 
lias  tried  them,  every  believer  from  the  beginning 
of  the  world  to  this  day.  Let  me  obferve  very 
briefly,  that  there  are  fome  general  promifes  con- 
ftantly  fulfilled  towards  all  believers';  as  that  God 
zoill  never  leave  fhem  nor  for  Jake  them  ;  that  he  will 
not  fuffer  them  to  be  tempted  above  what  they  can 
beary  but  willy  with  the  temptation^  make  a  way  Jor 
their  efcape  ;  that  all  things  JJiall  work  together  for 
good  to  them  that  love  God,  that  he  will  give  them  his 
Holy  Spirit  ;  that  he  will  manifefi  himfelf  to  them,  bt 
their  God,  and  they  fhall  be  his  people. 

Further,  there  are  occafional  promifes,  as  I  may 
call  them,  adapted  to  the  circumflances  of  particu- 
lar perfons,  and  which  they,  in  thofe  circumflances, 
happily  experience  theaccomplifhm'ent  of  ;  as  fup- 
port  under  burthens,  direftion  and  condutl  in  dif- 
'ficulties,  when  fenfible  of  our  own  weaknefs,  we 
trufl  in  the  Lord  with  all  our  hearts,  and  lean  not 
to  our  own  underflanding,  help  in  prayer,  anfwers 
of  prayer,  comfort  in  tribulation,  and  the  like.  A 
multitude  of  promifes  there  are  in  the  Scripture, 
wonderfully  fuited  to  all  the  cafes  of  chriftians  that 
I  muft  not  fland  now  to  colleft :  all  which  have 


DISCOURSE     VIII.         213 

been  accompliflied  in  every  age  of  the  churcb. 
£very  chriftian  qam  let  to  his  ieal  jn  this  matter, 
though  with  more  Qrlefs  clearnefs,  according  as  he 
js  more  or  lefs  exerciled  and  experienced  in  the  di- 
vine lite. 

5.  I  might  fhew,  that  the  Script.ure  is  accom- 
pliihed  in  the  threatnings  of  it  towards  good  men, 
in  the  correftions  and  challifements  frequcjuly  in- 
tiipated  in  cafe  of  backdiding,  the  omiflion  of  duty, 
carelefnefs  in  the  performance,  reilraining  prayer, 
want  of  watchful nefs,  attention  and  fcrioufnefs  in 
their  walk  and  condutl.  In  thefe  cafes,  God 
threatens  he  zuiil  v?fit  their  tranfgrejfions  with  the  rod 
and  their  iniquities  withjlripes.  Nor  have  we  only 
general,  but  even  particular  threatnings,  deligned 
,as  a  rebuke  to  particular  failings  and  tranigrcllions. 
;A11  which,  in  their  time,  feafon  and  manner,  are 
fulfilled  in  God's  difcipline,  towards  his  children 
and  fervants.  In  fhort,  this  is  a  general  experi- 
ence, and  it  is  a  perfeft  accomplifliment  of  the  di- 
vine word  ;  that  if  the  chrillian  grows  lecure  and 
carelefs,  lefs  prayerful  and  watchful,  God  with- 
draws and  hides  hi&  face  ;  the  fpirit  is  grieved  and 
ftands  at  a  diftance  :  in  confequence  whereof  the 
chriftian  finds  his  chariot  wheels  taken  oiF,  he  has 
neither  light  nor  comfort,  little  ftrength  for  duty, 
..and  little  enjoyment  in  it. 

Thus  the  Scripture  is  fulfilled  in  all  the  parts  of 
it :  fulfilled  towards  the  world,  towards  the  church, 
.  towards  particular  believers,  in  the  charafters,  pro- 
mifes  and  threatnings  of  it. 

I  promifed  to  make  fome  remarks  upon  thefe- 
particulars,  in  order  to  fhew  the  force  of  this  ar- 
gument for  proving  the  divinity  of  the  Scripture. 
Had  it  been  a  human  writing,  proceeded  from  men, 
'ly'ithout  any  intelligence  from  above,  it  could  never 
.l?iave  delcribed  the  (late  of  the  natural  and  moral 
\yorld  fo  accurately  as  it  has  done,  and  fo- agreealjly 


214         D  I  S  C  O  U  R  S  E     VIII. 

to  ihe  events  and  ifTues  of  tilings.     The  Scripture 
exhibits  and  gives  us  a  plan  and  fcheme  of  the  di- 
vine  government  of  the  world  ;   of  the  different 
ftates  of  the  world  and  church  ;  of  the  church   in 
general ;  and  of  the  feveral  members  of  it  ;  of  good 
men  and  bad  men.      It  reprefents  them  in  their  va- 
rious frames,  principles,  and  difpofuions  ;  in  their 
•various  outward  circumllances  and  conditions  ;  in 
their  various  fpiritual  flates,  their  conflifts,  trials, 
temptations,  fufferings  and  comforts.     This  it  doth 
in  fuch  a  manner,  and  with  fuch  aperfefl  agreement 
and  correfpondence  to  the  providence  of  God  in 
the  conftant  courfe  thereof,  making  fuch  beautiful 
harmony  between  the  divine  providence  and   the 
holy  Scripture,  as  is  a  full  evidence  that  the  Bible 
is  from  God,  and  that  he  who  governs  the  world 
indited  it.      Now  that  this  argument  may  appear  in 
its  proper  light  and  force,  I  {hall  fubjoin  a  few  ob- 
fervations  without  dwelling  long  upon  them.     As, 
I.   That  the  great  author  of  nature  and  governor 
of  the  world  had  in  his  own  mind  a  full  view  and 
comprehenfion  of  his  works.     A  perfeft   fcheme, 
idea,  or  model  thereof,  as  I  may  call  it.     This,   I 
think,  we   may  conclude  from  the    exaft  wifdom, 
regularity,  and  order  with  which  he  proceeds  in  all 
,  of  them  ;  and  the  Scripture  gives  intimations  of  it. 
Thus  in  the  hiflory  of  the  creation,  after  the  form- 
ing the  feveral  claffes  and  parcels  of  his  creatures, 
itis  faid  of  each,  God  faw  that  it  was  good  ;  and  at 
th'e  clofe  of  all,  when  the  great  Creator  came  to  re- 
view his  work,  it  is  faid,  he  Jaw  every  thing  that  he 
had  made,  and  beheld,  it  was  very  good,  that  is,  was 
juft  what  God  defigned  it,  proportioned  and  fitted 
to  its  place  and  Itation  among  the  creatures,  and  to 
the  end  of  its  maker.  And  we  are  told  by  the  apof- 
tle,   that   God    workcth  all  things    according  to    the 
cotmfel  of  his  own  will.     When  he   purpoled  and 
willed  that  there  ihould  be  a  world,  there  was  a 


DISCOURSE     VIII.         215 

counfcl  of  bis  will,  a  wife  plan  and  fcheme,  accord- 
ing to  which  he  determined  all  things  fliould  be 
made,  and  all  things  (hoiild  be  governed.  Now  he 
governeih  all  things  in  nature,  providence  and 
grace,  according  to  this  counfel  of  his  will. 

2.   The  counlcl  of  God,  this  plan  of  the  divine 

■works    and    government,  is  in  part  laid   down  in 

Scripture.     I   fay  in  part,  for   1  know  not  that    I 

have  warrant  to  affirm,  that  the  Bible  contains  all 

God's  purpofes,  and  tlie  whole  fcheme  of  his  coun- 

lels  and  decrees.      But  it  contains   what  concerns 

our  world,  the  great  maxims  of  his  government,  the 

difioreiit  liates  of  his  fubjeds  here,  and  the  chief 

events  of  his  providence  towards   them  from  time 

to  time.     Ln  the  Scripture  the  Book  of  the  divine 

decrees  is  opened,  as  it  were.      We  are  there  told 

of  his  creating  a  world  according  to  his  purpofe  ; 

in  what  manner  he  proceeded  in  that  vork  j  and 

how  he  would   proceed  in  the  government  of  it. 

And  I  reckon  thecourfe  of  his  providence  in   the 

main  revolutions  and  changes   there  would   be  in 

theworld,  and  in  the  feveral  grand  difpenfations  of 

it,  at  leait,  are  there  defcribed  as  they  have   been, 

and  will  be,  from  the  beginning  of  the  world  to  the 

end  thereof. 

3.  As  the  Scripture  was  written  chiefly  for  th» 
ufe  of  the  church  :  and  it  may  be,  I  might  add, 
the  world  continued  and  governed  with  regard  to 
the  intereft  and  concerns  of  the  church;  fo  the 
fcheme  of  divine  providence  exhibited  and  laid 
down  there  chiefly  refpe6ls  it.  Not  that  the  reft 
of  mankind  are  paffcd  over  wholly.  The  Scrip- 
ture frequently  takes  notice  of  the  affairs  of  the 
■world  in  general,  and  of  particular  kingdoms  and 
nations  without  the  pale.  Nor  do  I  fuppofe  all 
the  affairs  of  the  church,  nor  uf  the  feveral  mem- 
bers of  it,  are  reprefented  in  Scripture  and  inclu- 
ded in  its  map.     But  the  general  (bte  thereof,  its 


si6        DISCOURSE    VIII. 

viciffitudes  and  changes,  the  main  inftances  of  pro- 
vidence and  grace  towards  it,  and  the  particular 
members  of  it  ;  thefe  things  the  Scripture  repre- 
ients.  It  tells  us,  what  the  Itate  of  it  has  been,  and 
"what  it  fhall  be  in  the  iucceflive  ages;  what  the 
feveral  members  of  it  always  have  been,  and  will 
be  ;  what  they  fear  and  fuffer,  and  what  they  en- 
joy ;  what  their  warfare  would  be  ;  what  their  con- 
fiitls,  toils,  and  vi6lories  :  and  in  Ihort,  in  what  way 
they  fhould  be  difciplined  and  prepared  for  hea- 
ven. 

4.  Every  thing  contained  in  the  Scripture,  as 
part  of  the  divine  counfel  for  the  government  of 
the  wo  id  ;  fuppofing  the  Scripture  is  God's  word, 
and  really  contains  fuch  a  fcheme,  will  be  infalli- 
bly accomplifhed.  The  purpofes  of  God  fhall 
ftand.  His  words  will  not,  cannot,  fall  to  the 
ground.  Hence  we  read,  that  fuch  or  fuch  a  thing 
was  done,  or  came  to  pafs,  that  the  Scripture  might 
be  fulfilled.  It  is  as  neceffary,  according  to  the  hy- 
pothefis,  or  fuppofition,  1  am  now  upon,  that  the 
Scripture  fliould  be  fulfilled,  as  that  the  world 
fliould  be  made.  For  as  the  creation  of  the  world 
^vas  an  accomplifhment  of  God's  purpofe  and 
counfel  in   that  particular ;  the   fame  may  be  faid 

.of  every  event  in  the  government  of  it  ;  efpecially 
as  it  is  enfuredto  us  in  the  Scripture.  Not  one 
iota,  or  tittle,  fhall  pafs  till  the  whole  be  fulfilled. 
The  reafon  is,  it  proceeds  from  God,  the  God  of 
truth  and  wifdom  ;  and  nothing  can  fall  out  to  dif- 
appoint  an  infinite  underftanding.     I  add, 

5.  The  fulfilling  of  the  Scripture  is  a  gradual 
thing,  not  done  all  at  once,  but  fucceffively.  For 
it  contains  God's  fcheme  of  providence  and  go- 
vernment for  many  generations.  Some  of  it  is 
fulfilled  in  one  age  ;  fuch  parts  of  it,  as  refer  to 
particular  events,  that  were  to  take  place  at  this  or 
that  time  :  as,  the  deftrudion  of  the  old  world  by 


DISCOURSE     VIII.         217- 

water;  the  flavery  of  Abraham's  pofterity  in  K- 
g^-pt ;  their  (cttlcment  in  Canaan;  their  captivity 
and  delivercnce  ;  ilie  coming  of  he  MefTiah  ;  and 
the  like.  Some  of  it  is  conftanily  fulHlled  ;  as, 
what  concerns  the  Itate  of  the  natural  world  in  gen- 
eral ;  and  the  world  of  mankind,  oi  good  men,  and 
bad  men  ;  who  always  were,  and  will  be,  fuch  as 
the  Scripture  delcribes  them,  anlwerinw  the  char- 
aders  there  laid  down  of  their  rcfpecUve  ftates, 
principles,  and  manner  of  acting.  Some  of  it,  in- 
deed a  great  deal  of  it,  as  it  points  out  particular 
events,  has  been  fulfilled  ;  and  (bme  remains  to  be 
fulfilled,  and  will  have  its  accomplifliment  in  its 
proper  time,  in  the  feveral  fucceliive  ages  of  the 
church  and  periods  yet  to  come  :  as,  the  fall  of  An- 
tichrift  ;  the  lad  great  ftrugglc  of  the  followers  of 
the  Lamb  with  the  followers  of  the  beaft :  the  MiJ- 
lennium  ;  the  refurretlion  of  the  body  ;  and  tht^ 
final  judgment.  The  Scripture  is  an  entire  Sv- 
nopfis,  or  general  view  of  the  whole  courfe  of  pro- 
vidence, towards  the  church  efpecially  ;  and  con- 
fequently  will  not  all  be  fulhllcd  till  the  hift  fcenc 
is  a61cd. 

6.  When  the  whole  work  of  God  in  the  me- 
thod of  providence  is  finifhed,  and  the  entire 
fcheme  or  wife  council  of  God,  as  laid  down  in 
Scripture,  is  perfeftcd  ;  and  all  has  taken  place  in 
regular  and  orderly  events,  the  argument  from 
hence,  that  the  Scripture  is  from  God,  or  given  by 
divine  infpiration,  will  appear  with  greater  advan- 
tage ;  partly  as  it  will  be  more  full  and  ftrong,  being 
grounded  upon  theaccomplifhment  of  all  the  Scrip- 
ture ;  partly  as  it  will  (land  in  a  fuller  light,  with- 
out being  obfcured  by  that  darknefs,  prejudice,  and 
-want  of  experience,  which  now  attend  perlons  and 
hinder  them  from  difcerning  the  evidence  of  thi^ 
matter.  I  doubt  not,  but  in  that  more  amiable 
ftate  of  things  which  we  expeft  in  this  world,  as 


2i8         DISCOURSE     VIII. 

the  church  will  fee  more  of  the  accomplifhrnent  of 
the  Scripture,  lo  it  will  fee  it  more  clearly.  But, 
vhen  the  end  cometh,  when  the  whole  myftery  of 
providence  is  complcated,  and  the  Son  jliall  give  up 
the  Kingdom  to  God,  even  the  Father,  this  argument 
will  appear  triumphant,  the  whole  Bible  ftand  in  a 
glorious  light,  and  a  perfe6t  harmony  between 
Scripture  and  providence  be  feen  to  the  conviftion 
of  all.  The  contemplation  of  which  will  probably 
be  fome  of  the  bufinefs  of  heaven,  and  among  the 
entertainments  of  the  faints  there.  In  the  mean 
time, 

7.  So  much  of  the  Scripture  is  already  accomplifh- 
ed,  and  evidently  appears  to  be  fo ;  as  is  fufticient 
at  prefent  to  give  this  argument  great  weight. 
Thereisafurprifing  concurrence  between  the  Scrip- 
ture and  providence.  They  have  hitherto  run  pa- 
rallel. The  world  has  been  fuch  as  the  Bible  re- 
prefents  it  fliould  be.  It  has  been  governed  in  the 
manner  that  defcribes,  and  a  multitude  of  wonder- 
ful events  have  taken  place  in  the  very  time  and 
way  the  Scripture  fets  forth.  Now  it  ought  to  be 
confidered,  that  thefe  things  were  foretold,  fpoken 
of  there  as  what  Ihculd  be,  certainly  be,  and  be  in 
fuch  a  manner,  long  before  the  things  themfelves 
came  to  pafs.  What  David  fays  with  referrence 
to  divine  providence  in  his  formation,  may  be  ac- 
commodated to  thi*:  purpofe,  thine  eyes  did  fee  my 
fubjlanct  yet  being  im-pejJeEly  and  in  thy  book  all  my 
members  were  written,  which  in  continuance  were 
fajhioned,  when  as  yet  there  was  none  of  them  :  the 
fame  may,  in  a  fenfe,  be  faid  of  the  writers  of  the 
Scripture,  they  faw,  as  it  were,  the  fubftance  of  all 
future  things,  all  the  great  tranfaftions  of  provi- 
dence upon  the  theatre  of  the  world  in  the  various 
ftates  and  changes  of  human  affairs,  and  they  wrote 
down  all  the  members  and  particulars  thereof, 
^hich  in  time  come  to  be  finiflied,  aad  receive  tlieir 


DISCOURSE     VIII.         21^ 

being  \vhile  yet  there  was  none  of  them.  Now 
who  could  do  this  but  God  ?  or,  which  is  the  fame 
thing,  thofe  that  faw  with  his  light.  In  fhort,  the 
Scripture  holds  before  our  view  the  various  faces 
of  the  world  :  the  various  Rates  and  poltures  of  af- 
fairs therein,  and  the  various  tempers  of  mens 
hearts.  And  the  experience  of  feveral  thoufand 
years,  the  conftant  daily  experience  of  all  good 
men  perfectly  accords  therewith.  And  this,  I  think, 
to  be  in  its  kind,  next  to  a  demondration,  that  the 
writers  of  the  Bible  did  not  fpeak  of  themfclves, 
from  private  impulfe,  like  weak  and  fliort  fighted 
creatures,  as  all  men  are,  not  knowing  certainly 
v.'hat  fhall  be  on  the  morrow  ;  but  they  Ipake  from 
God,  and  as  they  were  moved  and  taught  by  the 
Holy  Ghoft. 

And  thus  I  have  fet  before  you  the  fourth  argu- 
ment I  propofed,  to  prove  the  Scripture  is  given  by 
infpiration  of  God,  viz.  the  external  marks  and 
charafters  that  attend  it  :  and  have  infilled  fome- 
"what  copioufly  on  one  branch  of  it,  the  accomplifh- 
ment  of  Scripture.  The  ufefulnefs  and  impor- 
tance of  which  argument,  I  reckon  to  be  fuch,  that; 
it  well  deferves  a  volume  by  itfeif.  Nor  do  I  think 
any  one  could  better  employ  his  time,  and  with 
more  fervice  to  the  church  of  God,  than  by  fetting 
it  forth  in  its  ftrength.  Which  mufl  be  my  excufe 
that  I  have  faid  fo  much  upon  it  ;  as  a  regard  to 
your  patience  is  the  befl  excufe,  that  I  can  make, 
that  I  have  faid  no  more. 


F  f 


DISCOURSE    IX. 

The  divine  Original  and  Inspiration 
OF   THE  Scripture. 


2  Tim.  iii.   16. 


All  Scripture  is  given  by  infpiration  of  God,  and  is 
projitahlt  for  doctrine^  for  reproof  for  corrcHioUi 
for  inJiruHion  in  rightcoufnefs. 

I  HAVE  already  offered  feveral  arguments  to 
prove  the  divine  original  or  infpiration  of  the 
Scriptures,  and  having  gone  through  thofe  I  pro- 
ceed now  to  another. 

V.  This  truth  may  be  argued  from  the  teftimony  • 
that  God  gave  to  the  penmen  of  the  Scriptures,  as 
by  miracles,  prophecy,  the  fpreading  of  their  doc- 
trine, and  the  glorious  effefts  of  it  upon  the  hearts 
of  mecriq  their  fanftification.  Hereby  he  has  fet 
to  his  feal  that  the  Scripture  is  true,  is  divine,  and 
is  his  word,  I  fhall  go  over  the  particulars  in  their 
order,  beginning  with  the  firll  of  them. 

I.  God  has  borne  teflimony  to  the  writers  of  the 
Scripture,  and  to  the  things  there  written,  by  mira- 
cles. 1  have  flood  too  long  on  former  arguments 
toinfift  largely  on  this.  I  fhall  briefly  reprefent 
the  matter  of  faft  ;  fhew  that  the  penmen  of  Scrip- 
ture wrought  miracles,  and  what  miracles  they 
wrought.  And  then  confider  the  argument  from 
hence,  how  this  proves  they  were  inlpired. 

1.  I    fhall  briefly  reprefent  the  matter  of  fa6:. 


222  DISCOURSE     IX. 

Ihewthat  the  penmen  of  the  Scripture  wrought  mi- 
racles, and  what  miracles  they  wrought. 

What  a  miracle  is,  what  are  the  proper  diftin- 
guifliing  chara6lers  of  thofe  works  that  we  admit 
as  miraculous,  it  muft  be  owned,  is  a  matter  of 
feme  difficulty  to  determine.  The  common  difi- 
nition  of  a  miracle,  is  an  extraordinary  operation, 
contrary  to  the  fettled  laws  of  nature,  wrought  by 
the  infinite  power  of  God.  **  It  is,"  faith  a  learn- 
ed man,*  "  a  work  above  the  power  of  nature,  and 
"  above  the  reach  of  any  creature  whatfoever" 
And  another  fays,t  "  it  is  that  which  properly  can 
"  have  no  fecond  caufe  for  its  author."  Such  as 
no  fecond  caufe,  in  the  judgment  of  reafon,  can 
clteft.  Another  calls  it,|j  "  a  produftion  of  fome- 
**  thing  out  of  nothing,  either  in  the  thing  itfelf  or 
"  manner  of  producing  it ;"  which  he  affirms  can 
be  effeded  by  no  lels  than  an  omnipotent  arm. 
And  on  this  account  fome  critics  remark,  miracles 
are  termed  in  Scripture,  powers,  being  works  of  a 
divine  and  infinite  power.  And  this  ,is  the  more 
generally  received  account  of  the  matter.  A  mi- 
racle is  thought  to  be  fomcthing  above  the  ordin- 
ary power  of  nature,  as  it  is  contrary  to  the  laws 
of  it.  And  whenever  it  is  wrought,  or  by  whate- 
ver inflrument,  it  is  the  work  of  God  and  proclaims 
omnipotence. 

It  muft  be  granted,  that  fome  others  are  willing 
to  come  lower.  The  ingenious  Mr.  Lock  defines 
a  miracle  thus  :  "  It  is,  fays  he,  a  fenfible  opera- 
**  tion  which  being  above  the  comprehenfion  of 
"  the  fpeftator,  and  in  his  opinion  contrary  to  the 
"  eflablifhed  laws  of  nature,  is  by  him  taken  to  be 
"  divine."  But  acknowledging  there  is  a  real 
difficulty  in  ftating  this  point,  arifing  from  our  not 

*  Bi^iop  Kidder.  f  Sir  Charles  Wolfeley. 

K  Stilling  fleet. 


D  I  S  C  O  U  R  S  E     IX.  223 

underllanding  fully  the  laws  of  nature,  and  the 
power  of  fecond  caufcs  ;  and,  confequcnily,  what 
things  are  contrary  to  thole  laws,  and  above  the 
capacity  of  created  beings  ;  1  do  not  think  this 
niucli  atfctts  the  prelent  argument,  for  certainly 
nianv  of  the  fads  we  have  to  alledge,  as  performed 
by  the  authors  of  the  Scripture  Revelation,  and 
ihofe  that  were  employed  in  it,  mull  be  admitted 
to  be  fuch  as  could  proceed  from  none  but  God. 
Either  they  are  divine  work?,  extraordinary  mira- 
culous operations,  or  never  any  fuch  were  laid  be- 
fore mankind,  and  offered  to  the  teft  of  hum.an 
judgment.  So  that,  without  philofuphifing  over 
nicely  here,  and  hxing  the  exaft  bounds  between 
created  and  uncreated  power,  determining  the  ut- 
niolt  that  a  creature,  a  man  or  an  angel  can  do, 
and  what  God  only  can  do,  I  think  it  iiiuft  be  al- 
lowed, the  facts  recorded  in  Scripture,  and  that  wti 
place  to  the  head  of  miracles,  muft  pafs  for  mira- 
cles, or  I  cannot  ice  that  there  ever  were,  or  can 
be,  any  miracle  in  the  world,  or  that  any  ufe  can  br. 
made  of  thole  extraordinary  pha^nomena  and  dil- 
plays  of  divine  providence  that  liave  always  in  the 
accounts  of  mankind  been  elleemed  miraculous.* 


*  Since  thefe  difcourfes  were  compofed,  the  notion  and  nattirc 
of  miracles  has  been  much  better  iiated,  th.in  ever  before  by  the 
Reverend  Mr.  Samuel  Chandler,  in  his  ingenious  vindicaiicn  of  the 
chri'lian  religion.  Who  dt-fines  a  mracle  in  general,  "  an  aftioa 
*'  done,  or  an  operation  vifibly  performed,  bv  any  being,  thatie 
**  really  and  truly  above  the  reach,  power  and  capacity  of  that 
"  being  who  doth  it,  to  perform  of  liimfelf,  and  without  the  af- 
•*  fiftance  of  fome  fuperior  agent."  And  a  miracle  wh^n  done 
by  a  man  in  confirmation  of  a  divine  million,  is,  according  to  him, 
**  fomewhat  vifibly  performed  by  him  in  order  to  prove  him(elf 
"  tobefentof  God,  which  is  ftrictly  and  truly  above  all  his  natural 
"  powers  and  capacities,  and  vvh'ch  he  could  not  of  i.imfelf  per- 
**  form  without  the  influence  and  afiillance  of  fome  fuperior  a- 
"  gent."  So  that  what  is  or  is  not  a  mirac!e  is  to  be  determined 
by  the  agreement  and  proportion  between  the  action  performed, 
and.  the  capacities  and  powers  of  the  agent.     If  the  aL'iion  dor^c 


224  D   I  S  C  O  U  R  S  E     IX. 

Having  premifed  tbiis  moch  for  Hating  the  point 
and  obviating  caviis,  I  ihall  briefly  touch  the  fa6ls 
theinfeh'cs,  thofe  things  which  tlie  Scripture  re- 
cords as  miraculous  operations.  And  here  I  would 
obrerve,  that  all  whom  God  employed  to  make 
known  any  new  laws,  or  reveal  any  new  doftrines 
to  the  world,  came  with  the  power  of  miracles, 
\'<?hich  were  their  credentials,  or  the  certain  tokens 
that  he  fent  them.  Thus  did  Mofes,  thus  did  Chrift, 
and  thus  did  the  apoftl.es.  Mofes  delivered  a  body 
of  laws  to  the  Jews,  which  he  profeffed  to  receive 
from  God  ;  to  prove  which,  he  wrought  miracles 
among  them. 

Let  me  obferve  again,  that  the  miracles,  which 
thefe  perfons  wrought,  were  numerous,  open,  and 
manifetl}  in  the  face  of  the  world  ;  and  had  the 
higheft  charaQcrs  of  divinity  in  them  that  any  fa6ts 
ever  had,  that  have  been  propofed  to  the  world, 
under  the  charafter  of  miracles.  I  Ihall  not  give 
you  the  lift  of  them.  They  are  known  to  fuch  as 
are  converfant  with  the  Bible.  Mofes  offers  afpe- 
ciraen  of  his  power  immediately  upon  his  call  to 
his  office  ;  his  rod  h  turned  in-to  a  ferpent,  and 
then  turned  into  a  rod  again.  The  ten  miraculous 
judgments    inflicted  on    Pharaoh   and  his   people, 

be  certainly  above  all  the  power?  of  the  agent,  of  himfelf,  and  un- 
alliited  tape.ixjrmit,  h:a  true  and  proper  miracle,  andproves  the 
co-operation  and- ailifcanceariome' in vifible  and  fuperior  being. 
That  may.  therefore  be-a  rmracla  in  regard  of  one  agent,  that  is 
not  fa  with  resa^fd.  to  another  of  greater  ability  and  power  ;  that 
may  be  a  rniracjc  whcn-i-ns  by  a-man,  that  would  be  none  if  done 
hy  an  angel.  For  finer  no  beings  can  pofiibly  of  themfelves 
perform  anything  beyond,  their  na  rural  powers  and  capacities, 
wiienever  they  are  inftrumental  in  doing  any  thing  of  this  kind, 
ii  mu.'l  argae  the  conciirrence'  and  affiftance  of  foms  other  and 
hi gbfcr  being.  If  a  raan.dctlxAvhat  is  above  the  reach.of  human 
ahilivies,  he  performs  arerd  rnriracle,  andmnft  neceiTarily  be  afTif- 
tedby  iome  fuperior  agent.  Now  ttfs  is  manifeftly«the  cafe  cf 
thoil^  wonderful,  works  here:urged.i-n  behalf  of  ghriflianity  and 
the  Sibieu 


DISCOURSE     IX.  225 

every  body  has  heard  of.     You  have  them  rec  ord- 
ed  in  Exod.  vii.  8,  9,  10,  11.     He  afterwards  di- 
vides by   his  rod  the  waters  of  the   Red  Sea.      In 
the  wildernefs  he  appears  glorious,  as  the  miuilkr 
of  heaven,  by  a  power  of  miracles  that  conftanily 
attended  him,  and  which  he  exerted  on  all  occafi- 
-ons.     Thus  he  cured  the  bitter  waters  at   Marah, 
by  calling  a  tree  into   them,  Exod.    xv.  24,  25. 
brought  waters  out  of  the  rock  by  fmiting  it  with 
his  rod,  Exod.  xvii.  6.  fubdllcd  forty  days  on  the 
mount  without  food,  when  by   his  heavenly   con- 
verfe,  his  face  acquired  an  angelical  luftre.      And 
you  find  when  his  authority  was  difputed,   and  his 
pre-eminence   unreafonably  cavilled  at,   God  was 
pleafed  to  interpofe,  and  by  a  miracle,  make  a  de- 
cifion  in  his  favor,  punifhing  Miriam   with  the  le- 
profy,  Numb.  xii.  and  afterwards  upon  occafion  of 
another  inflance  of  the  contempt  of  his  authority, 
and  of  an  affront  to  his  mi{fK)n,  the  earth  opens  and 
fwallows  up  the  contenders  ;  and   Aaron's  rod    is 
made  to  bloflbra  as  a  public  fignal  of  God's  elec- 
tion and  appointment  of  him  and  Mofes,   Numb., 
xvi.  17.     Thus  you  fee  Moles  the  firll  lawgiver  to 
the  church,  and  firft   writer  of  Scripture,  w-as   a 
"worker  of  miracles.      God  hereby  bore  teitimony 
to  him,  owned  his  miniltry,  and  lealed  his  milFion. 
And  what  miracles  Chrilt  wrought,  who  came  to 
cftablifh  a  new  law,  and  deliver  a  new  fyflcm  of  re- 
ligion to  the  world,  I  need  not  tell  you.     Go  and 
Jhcw    John,  faiih  he,  to  one  of  his  difciples,  thfc 
things  which  ye  do  hear  and fee^  the  blind  receive  their 
fight^  and  the  lame  -walk,  the  Icapers  are  cleanjedy  and 
the  deoj  hear ^  the  dead  are  raijcdup^  and  the  poor  have 
the  gofpel  p;  eached  to  them,  Mdii    xi.  4,  5.    In  fliort, 
he  fhewed  a  power  over  univerfil  nature,  wrought 
all  forts  of  miracles,  and  that  in  the  mofl  furprifiiig 
manner.      He  did  the  works  that  never  man  did; 
and  yet  tells  his  difciples,   the  .Hirae,   and  greater 


226  DISCOURSE     IX. 

■works  theyfhould  do  in  his  name,  which  their  hiftory 
confirms. 

It  is  further  obfervable,  that  this  power  of  work- 
ing miracles  was  continued  with  the  church,  and 
was  exerted  by  thofe  that  profefled  the  chriftian 
religion  for  fome  ages.  Many  inftances  I  might 
give  of  this,  but  mufl  forbear. 

I  fiiall  only  take  notice  of  a  bold  challenge  which 
the  chriftians  lometimes  made  to  the  greatefl  empe- 
rors/that  if  they  were  brought  before  the  feats  of 
their  gods,  if  they  did  not  force  them  to  depart  and 
make  them  confefs  themfelves  to  be  devils  and 
wricked  fpirits,  they  would  fuffer  all  forts  of  pun- 
ifhments.  They  pretended  to  caft  out  devils  in 
the  name  of  Chrift,  to  triumph  over  the  heathen 
oracles  ;  and  fo  confident  were  they  of  their  pow- 
er herein,  that  in  their  difputes  with  their  heathen 
adverfaries,  they  offered  to  put  the  credit  of  their 
caufe  upon  their  fuccefs  in  this  matter. 

I  add,  the  moft  confiderable  miracle  of  all  was 
the  refurreftion  of  Chrift  from  the  dead.  This  he 
himfelf  foretold  before  it  came  to  pafs,  even  when 
his  difciples  themfelves  neither  underftood  it,  nor 
believed  it.  He  bid  them  dcjlroy  that  tempky  viz. 
his  body,  and  he  would  build  it  up  again  in  three 
days.  And  he  did  fo  accordingly  :  which  finglc 
faO;  is  a  fufficient  confirmation  of  the  chriftian  re- 
ligion. It  doth  not  indeed  direftly  prove,  that  the 
Scripture  is  infpired,  that  the  prophets  and  apoftles, 
and  the  feveral  books  that  go  under  their  names 
were  infpired  ;  but  it  proves  Chrift  was  what  he 
profeffed  himfelf  to  be,  the  fon  of  God  :  that  the 
doftrine  he  preached  was  true  ;  and  that  he  had 
authority  from  heaven  for  all  he  did. 

I  cannot  ftand  to  prove  the  certainty  of  this  fa6l 
that  Chrift  rofe  from  the  dead.  It  has  all  the  evi- 
dence that  a  thing  of  this  nature  is  capable  of.  And 
I  am  confident,  no  reafonable  pcrfon  can  lay  any 


DISCOURSE     IX.    •       227 

weijjlit  upon  tlic  fony  pretence  of  iiis  cncinics,  the 
ailidavit  they  hired  tlie  watch  to  make,  viz.  that 
xolule  ihev  flcpt  his  dijciples  came  and  Jtolc  luvi  aiihiv. 
It  was  utterly  unlikely,  that  the  dilciples  Uiould  at- 
tempt fuch  a  thing.  Next  to  impoHible  that  they 
ihould  lucceed  in  it :  and  befides  the  very  pretence 
\s  leiirelels.  Men  adeep,  arc  as  men  ablent  and  at 
a  dillancc,  or  even  men  fo  far  and  fo  long  dead; 
and  what  credit  is  to  be  given  to  their  tedimony  ? 
how  could  they  tell  what  was  done  when  they  were 
afleep  -^ 

Thefe,  and  the  like,  were  the  miracles  by  which 
the  doctrines  of"  the  Bible  were  ratified  and  con- 
firmed. Mofes,  Chrifl,  the  apollles,  and  primitive 
chriflians  for  fome  ages  wrought  miracles.  I  am 
now, 

II.  To  confider  the  force  of  the  argument  from 
hence,  and  to  Ihew  how  miracles  prove  the  infpir- 
ation  or  divine  miflion  of  thofe  that  wrote  the 
Scriptures.      And, 

1.  We  find  that  miracles  were  wrought  for  this 
purpofe,  as  an  evidence  of  a  divine  commiffion,  and 
accordingly  appealed  to.  Thus  when  God  ena- 
bled Moles  to  work  miracles,  he  tells  him  it  was 
that  the  Ifraelites  might  believe  the  God  of  their 
fathers  had  appeared  to  him.  And  accordingly  we 
fee  the  miracles  he  wrought  in  Egypt,  at  the  Red 
Sea,  and  in  the  wildernefs,  were  the  great  means, 
not  only  of  eftablilliing  his  authority,  but  of  vindi- 
cating it  when  called  in  queftion.  When  Corah, 
Dathan,  and  Abiram  mutinied  againft  him,  he  has 
recourfe  to  miracles,  as  his  credentials,  and  puts 
the  dccifion  of  the  difpute  between  himielf  and  his 
competitors  thereupon.  Hereby^  fays  he,  ye  Jhall 
know  that  the  Lord  hath  Jent  me  :  if  thefe  men  die  the 
common  death  of  all  men,  or  if  they  bevijited  after  the 
vifitation  of  all  mcn^  then  the  Lord  hath  not  fcnt  me, 

o  g 


228  D  I  S  C  O  U  R  S  E     IX. 

But  if  the  Lord  make  a  new  things  and  the  eaj'th  open 
her  mouthy  and  jwallow  them  upy  with  all  that  apper- 
tain unto   thcMy  and  they  go  down  quick   in  the  pit  ; 
then  Jhall ye  undeyjland  that  thofe  7nen  have  provoked 
the  Lord.     In  the   following  verfes  you  have  this 
new  thing,  a  wonder  of  providence,  as  God's  attefta- 
tion  to  his  fervant  Moles.     And  it  came  to  pafs  as 
he  had  made  an  end  oj  f peaking y  that  the  ground  clave 
afunder  that  was  under  them  :  and  the  earth    opened 
her  mouth,  and  fwallozoed  the7n  upy   &c.     And  the 
fame  may  he  obferved  in  a  multitude  of  inftances 
concerning  Chrift  and  his  apoftles.     They  appeal 
to  miracles  as  God's  witnefs  to  them.     Believe  me, 
fays  Chrift,ybr  the  work's  fake.     And  again,   if  I 
had  not  done  among  them  the  works  which  none  other 
man  didy   they  had  not  had  fin.     The  apoftle    Paul 
pleads  for  himfelf  and  in  behalf  of  his  miffion,  that 
the  figns- of  an  apoflle  were  wrought  by  him.     And 
the  evangel i ft  remarks  with  reference  to    all  the 
apoflies,  that    they   went  forth  and  preached  every 
wherCy  the  Lord  working  with  them,  and  confirming  the 
word  zvith  figns  following.     They  preached  in  the 
name  of  the  Lord,  and  he  owned  them  by  the  pow- 
er of  miracles  that  attended  them. 

I  might  here  cbferve  that  the  famous  impoftor 
Mahomet,  as  he  was  defective  in  all  other  proofs  of 
a  divine  miffion,  fo  particularly  in  this.  When 
fome  of  his  country-men  that  were  aware  of  the 
vile  defigns  he  was  carrying  on,  under  the  fpecious 
pretence  of  a  call  and  revelation  from  heaven,  fet 
themfelves  to  oppofe  him,  the  more  effeftually  to 
try  and  gravel  him,  they  demanded  he  would  fhew 
thc.ni  fome  miracle.  "  Mofes,  fay  they,  and  Jefus, 
'*  a  id  the  reft  of  the  prophets,  according  to  your 
**  os;n  doftrine,  wrought  miracles  to  prove  their 
"  mrTion  from  God.  And  therefore,  if  you  be  a 
*'  prophet,  and  greater  than  any  that  were  fent  be- 
"  fore  you,  as  you  boaft  yourfelf,  make  the  dead 


DISCOURSE.     IX. 


229 


•*  to  rife,  the  dumb  to  ("peak,  and  the  deal"  to  hcaj\ 
**  Let  us  ice  come  down  from  heaven,  fome  of  thofe 
**  punifhmcnts  you  threaten  us  with.  Let  us  fee 
**  the  book  come  down  from  heaven  that  you  would 
"  have  us  believe  you  receive  from  thence  ;  or 
**  fee  the  angel  dclcend  thence  which  you  tell  us, 
"  doth  bring  it  unto  you  ;  and  then  we  will  be- 
"  lieve  your  words."  But  nothing  of  this  could 
he  pretend  to.  Nor  indeed  did  he  ever  venture 
upon  a  public  miracle,  but  knowing  hinifclf  to  be 
utterly  dilqualified  for  any  fuch  work,  he  endea- 
vors to  evade  the  objeftions  they  brought  againll 
him  on  that  account,  as  well  as  he  could  :  Ibme- 
times  infinuating,  that  he  was  only  fent  to  preach 
to  them,  the  rewards  of  paradife,  and  the  punifh- 
mcnts of  hell.  Sometimes  he  infinuated,  that  their 
predecefibrs  contemned  the  miracles  of  Salek,  and 
the  other  prophets,  and  that  for  this  reafon  God 
would  work  no  more  among  them.  At  other  times 
he  told  them,  that  thofe  God  had  ordained  to  be- 
lieve, fhould  believe  without  miracles,  and  that 
thofe  whom  he  had  not  ordained  to  believe,  fliould 
not  be  convinced,  though  all  the  miracles  they  re- 
quired were  wrought  in  their  fight.  And  when  he 
found  this  would  not  fatisfy,  he  goes  to  work  ano- 
ther way  J  takes  up  the  fword  and  refolves  to  make 
ufe  of  that  as  his  only  argument  for  the  future. 

But  the  writers  of  the  Scripture,  and  thofe  that 
■were  employed  in  delivering  to  us  the  do6lrines 
thereof,  do  not  put  us  off  with  fuch  flames  and  forry 
pretences  as  thefe  are.  They  do  not  dcfire  we 
fhould  believe  them  upon  their  bare  word,  but  ap- 
peal to  their  works,  the  power  of  miracles  they  were 
intruded  with,  and  exercifed  as  there  was  occafion. 

2.  Let  me  obferve,  that  the  miracles  thefe  pcr- 
fons  wrought,  are  certain  evidences  of  a  divine 
power  concurring  with  them.  It  was  thcjuftrca- 
foning  of  Nichodemus,  Rabhiy  we  know  ihou  art  a 


230  D  I  S  C  O  U  R  S  E     IX. 

teacher  come  from  God  ;  for  no  rdan  can  do  thefe  mi- 
racles that  thou  doejly  except  God  be  with  him.  A  mi- 
racle fuppofes  the  courle  of  nature  fufpended  and 
altered,  which  can  be  done  only  by  the  author  of 
nature  :  it  is  the  finger  of  God,  an  operation  of  in- 
finite power,  whoever  may  be  the  inilrument  in  it. 
The  apoftles  -went  forth  and  preached  the  gojpely  fays 
the  evangelift,  the  Lord  working  with  theniy  and  con- 
firming the  word  with  Jigns  following.  He  worked 
with  them,  or  they  had  never  wrought  the  things 
they  did.     Now, 

3.  I  think  the  argument  hence  fully  conclufive, 
that  thefe  perfons  were  undoubtedly  fent  of  God. 
They  wrought  miracles,  and  that  by  a  divine  pow- 
er ;  and  we  may  be  fure  God  would  not  lend  his 
power,  as  I  may  exprefs  it,  to  confirm  an  impofture. 
Had  the  perfons  we  are  fpeaking  of  been  cheats, 
forged  the  doftrine  which  they  delivered  to  the 
world  in  the  name  of  God,  can  we  imagine  that  he 
would  have  concurred  with  them  in  the  manner  he 
did  ?  have  enabled  them  to  fpeak  all  forts  of  lan- 
guages they  had  never  learned,  and  that  on  pur- 
pofe  that  they  might  propagate  and  fpread  the  re- 
ligion they  had  contrived  and  forged  ;  enabled 
them  to  heal  all  forts  of  difeafes,  and  raife  the  dead, 
as  we  know  they  frequently  did  ?  would  God  have 
been  thus  prefent  with  cheats  and  impoflors,  that 
came  to  abufe  mankind  in  the  groffefl  manner  ? 
would  he  have  fupplied  them  with  power  for  fuch 
a  horrid  purpofe  ?  we  cannot  fuppofe  this,  without 
changing  our  ideas  and  notions  of  God,  and  def- 
troying  his  effential  charafters  of  wifdom,  holinefs, 
and  goodnefs. 

In  fiiort,  the  miracles  wrought  by  Mofes,  the 
prophets,  Chriil  and  his  apolUes,  arc  the  flrongefl 
proof  and  evidence  that  can  be  given,  lb  far  as  we 
know,  of  a  divine  miffion.  None  ever  did  fuch 
Vvorks  as  iht-y.     And  I  reckon,  v/hen  any  come  in 


D   1   S  C  O  U  R  S   E     IX.  231 

the  name  of  God,  with  hich  a  power  accompanying 
them,  mankind  not  only  rnay  receive  them,  but  are 
under  a  nccellity  of  doing  it  ;  othcrvvifc,  they  re- 
ject the  tciliniony  of  God,  and  oppoie  hi^  authority. 
What  ihall  we  fay,  for  inilancc,  of  that  great 
confirmation  of  the  chriilian  religion,  the  rcfurrec- 
tion  of  Chrid  ?  had  he  not  roie  from  the  de:id,  his 
religion  Wad  died  with  him.  Whereas  the  miracle 
of  his  rcfurrcction  is  fnch  a  proof  of  his  commilllon, 
as  one  would  think  the  mod  {Uihhorn  inhdcl  could 
not  witiidand.  Had  he  been  an  impodor,  it  is  cer- 
tain, he  could  not  have  raifed  himielf.  And  can 
we  luppoie,  that  God  would  have  railed  him,  that 
is,  have  employed  his  power,  the  exceeding  great- 
iiefs  of  his  power,  to  edablilh  a  lie,  and  give  credit 
to  a  cheat  :  no,  all  the  notions  we  have  of  God 
oblige  us  to  believe,  that  if  Chrid  had  not  been  the 
faithful  witnels,  lent  and  approved  by  him,  he 
would  never  have  given  fo  high  a  tedimony  to 
him  :  but  rather  have  withdrawn  from  him,  and 
left  the  temple  of  his  body,  wiicn  it  was  dedroyed, 
to  have  lain  in  its  ruins  forever.  I  remember  a 
palfage,  which  may  ferve  for  the  iliudration  of  this 
argument,  of  an  impodor,  called  El-David,  that  gave 
out  he  was  the  Chrid,  aiid  drew  many  followers  af- 
ter him.  It  is  related  by  Maimon  in  a  letter  to  the 
Jews  at  Marfeilles.  His  pretences  making  a  noife 
in  that  part  of  the  world,  he  was  brought  before  an 
Arabian  prince,  who  adced  him,  *'  what  miracle  he 
*'  fliewed,  that  they  might  believe  in  him  ?"  He 
anfuered,  "  cut  oft  my  head,  and  I  will  live  again." 
To  which  the  prince  replied,  **  thou  cand  not  give 
**  us  a  greater  fign,  and  if  it  fo  fall  out,  that  thou 
*'  dod  rife  again  to  life  after  I  have  cut  off  thy 
*'  head,  I  and  all  my  people,  nay,  all  the  world  fure, 
•'  will  believe  what  thou  fayed  is  true."  And 
prefently  the  experiment  was  made.  He  com- 
manded him  to  be  beheaded,  and  there  was  an  end 


232        [DISCOURSE     IX. 

of  the  cheat.  But  it  was  not  thus  with  our  bleffed 
Lord.  He  put  the  credit  of  ail  upon  this  one  fin- 
gle  event,  and  came  off  with  glorious  fuccefs.  He 
lold  them  ofien  he  would  rife  again  on  the  third 
day.  Accordingly,  he  did  fo  at  the  time  appoint- 
ed ;  triumphed  over  the  grave,  and  was  declared 
to  be  the  Son  of  God  with  power  thereby. 

Now  this  miracle,  and  the  others  fo  wonderfully 
fhewn  in  the  miniftry  of  Mofes  and  the  prophets, 
of  Chrift  and  the  apoftles,  are  inch  public  autho- 
ritative vouchers  for  the  perfons  concerned,  that 
God  acknowledged  them,  owned  them,  and  fent 
them  ;  that  their  do6lrine  w^as  true  and  divine ; 
that  nothing  can  be  greater.  It  may  be  affirmed 
of  all  the  reft,  what  was  faid  of  Jefus  of  Nazareth, 
namely,  that  he  was  a  man  approved  of  God  by  mi- 
racleSy  wonder Sy  and  f^piSy  which  God  did  by  him. 

I  am  fenfible  many  objections  may  be  and  have 
been  raifed  againft  this  doftrine  ;  and  it  is  granted, 
it  is  not  without  its  difficulties.  But  as  1  am  de- 
termined to  haften  through  this  fubjeft  as  fall  as 
poffible,  I  muft  not  enter  upon  the  confideration  of 
thefe  things,  w^hich  would  not  only  require  more 
time  than  I  have  for  them ;  but  it  may  be,  more 
attention  and  judgment,  than  I  can  promife  myfclf 
from  the  generality  of  the  auditory.  In  the  mean 
time,  I  hope  none  will  think  this  is  an  evafion,  and 
that  I  am  willing  to  pafs  over  objeftions,  becaufe 
I  know  not  what  to  fay  to  them.  I  can  truly  de- 
clare, I  know  no  difficulty,  that  may  not  cafily  be 
removed  ;  no  obje6lion  againft  miracles,  that  doth 
in  the  leaft  invalidate,  and  difable  the  argument 
from  them.  As  an  inftance  of  this,  though  I  can- 
not now  ftay  to  examine  all  the  objeftions,  or  cavils 
that  are  brought  in  upon  this  account,  I  fliall  how- 
ever mention  the  chief  and  ftrongeft  of  them. 

1.  It  is  obje6ied,  that  we  do  not  underftand  the 
extent  of  created  powers ;  do  not  fo  well  compre- 


DISCOURSE     IX:  233 

hciid  the  -pliilofopby  of  nature,  as  lo  determine 
what  is  a  miracle^  according  to  the  common  dcHni- 
tion  of  it,  that  is,  what  is  contrary  to  the  eftablifli- 
cd  coiiric  and  laws  of  nature,  what  can  or  cannot 
be  done  by  any  finite  being,  men  or  angels.  Con- 
fcquentiy,  fhould  it  be  granted,  thai  God  only  can 
work  a  miracle,  yet  if  a  cheat  can  do  fuch  tilings, 
as  no  (kill  of  ours  is  fufficient  to  diltingiiifh  frcmi  a 
real  miracle,  wc  are  left  under  the  fame  difficulty  ; 
a  miracle  can  be  no  fatisfaclory  proof  of  a  divine 
miffion  :  fince  an  impodor  can  perform  things  fo 
like  miracles,  that  we  know  them  not  from  miracles. 
This  is  the  itrongeft  objeOion,  that  I  know, 
againft  the  dotlrine,  and  I  have  given  it  in  the 
Itrongeft  terms.     In  anfwer  to  it, 

1.   I  grant,  that  created   beings,  evil  fpirits  for 
inftance,  may  do  a  great  many  ftrange  and  furprifing 
things.     We  find  jv.glers  among  men,  can  by  mere 
legerdemain,  perform  feats  that  puzzle  the  niceft 
obfervers.     And  no  queilion,  the  devil  can  do  far 
greater  things.     He   underftands  more   fccrets  in 
nature,  than  the  moil  Tlvilful  philofophers  or  phyli- 
cians  do,  the  virtues  of  natural  means,  and  knows 
when  and  how  to  apply  them  with  more  advantage; 
and  confequently  may  be  allowed  to  perform,  v/hat 
may  be  to  us  utterly  unaccountable  ;  what  we  may 
think  above  the  powers  of  nature,  though  it  may  not, 
be  fo.     But  then  we  muft  confider  for  what  pur- 
pofe  thefe  things  are  done,  in  what  manner  they  arif- 
done,  and  what   other   evidences  of  divinity  go 
along  with  them.     We  are  to  attend  to  the  cir- 
cumftances  of  luch  figns  and  wonders,  that  we  are 
now  fuppofmgmay  poilibly  be  done  by  wicked  fpi- 
rits ;  and  thence  make  a  judgment  of  them,  which 
we  may  not  be  qualified  to  make,  upon  the  mere 
contemplation  of  the  fafts  themfelves.     But  ladd. 
2.  That  no  powers  but  thofe  that  were  divine^ 
ever  performed  fuch  things  as  we  have  recorded  in 


234  DISCOURSE     IX. 

Scripture.  Neither  men  nor  devils  ever  wrought 
wonders  any  thing  parallel  to  the  miracles  there 
related,  or  that  dcierve  to  be  compared  with  them. 
Suppole  aiiy  could  give  the  color  of  wine  to  water, 
make  it  look  like  wine  :  did  ever  any  turn  a  great 
quantity  of  water  into  real  wine,  into  the  more  ge- 
nerous fort  thereof,  as  our  Lord  did  at  the  marri- 
age of  Cana  in  Galilee.  Thou  hajl  kept  the  good 
wine  till  nozvy  faith  the  governor  of  the  feail,  ipeak- 
ing  of  the  wine  to  which  Chrift  had  miraculoufly 
converted  the  water.  Suppofing  any  could  by 
magic,  or  the  devil  by  his  own  power,  could  cahn 
the  fea ;  yet,  who  ever  knew  this  done  by  a  word 
fpeaking?  Suppofing  a  perfon  of  fkill  could  open  the 
ey6s  of  the  blind;  yet  to  do  this  as  Chrift  did,  by 
clay  and  fpittle,  is  a  thing  unknown  in  the  world. 
Who  ever  attempted  to  fpeak  a  dead  man  into  life, 
or  call  him  out  of  his  grave?  What  virtue  has  a 
Lazarus  come  forth !  to  command  back  a  departed 
fpirit,  and  re-unite  it  to  its  body  ?  Life^  cannot  be 
reftored,  but  by  the  author  of  life  ;  at  le^ft  we  have 
no  inftances  of  any  power  effectual  for  this  purpofe, 
but  the  divine  power  :  nor  do  we  find  it  was  ever 
delegated  to  impoltors,  or  put  forth  by  evil  fpirits, 
on  any  occafion.  Difcafes  may  be  cured  by  natur- 
al meanSj  and  the  proper  ufe  of  medicines.  But 
our  Lord  cured  all  forts  of  difeafcs,  and  fome  have 
obferved,,  fuch  as  were  naturally  incurable.  A 
learned  Phyfician  has  wrote  a  book  to  prove  this. 
And  he  cured  them  v;ithout  medicines,  or  waiting 
the  leifure  of  nature  ;  only  by  fpeaking  a  word  : 
and  fomctimes  when  the  patient  was  at  a  great  dif- 
tance"."  '-How  furprizing  that,  he  Jlood  over  her,  and 
rebuked  the /every  and  it  left  her,  and  immediately Jlu 
aroje  and  r,u7ii/I;rcd  to  them  ? 

If  it  be  faid,  how  do  we  know  but  fpirits,  and  an- 
gels may  do  as  much  ?  I  anlwer  by  afliing  another 
queltion,  whether  God  defigned  toprefcribe  a  dif- 


DISCOURSE     IX.  235 

tinflion    between   created  and  uncreated  power? 
between  his  owti  power  and  that  of  his  crcaiures? 
if  not,  how  fliould  he  govern  the  wt)rld  ?  at  Icafl, 
!u)w  fhonld  he  make  liimlclF  known  in  the  gov(-rn- 
ment  ofit,  hnce  we  cannot  dilcern  his  works  from 
ihofe  of  his  creatures?    In  a  word,  thougli   I  will 
not  take  upon  me  to  fin',  how  far  the  ])o\vcr  of  this 
or  that  creature,  of  angels,  good  or  bad,  mav  go  ; 
and  to  fix  the  precife  bounds  between  the  divine 
power,  and  that  of  fecond  caufcs  :  )'ct   I   think  it 
no  prefuniption  to  afhrm,   there  are   many  things 
creatures  cannot  do  ;  and  that  the  miracles  we  have 
an  account  of  in    Scripture,  both  in  the   Old  and 
New  Teltament,  are  of  this  fort,      'I'hey  cannot  by 
a   rod,  or  ftick,  ftoo    (beams  of  water,   and  make 
them  (land  up  like  a  wall.     They  cannot  command 
water  out  of  a  rock  ;  make  the  ground  open  and  fwal- 
low  up  a  company  of  men  ;   rebuke   fevers  and   o- 
ther  diltempers,  and  make  them  depart  immediate- 
ly.    They  cannot  make  a  fnan  that  has  been  dead 
four  days  rife  out  of  his  grave  by  only  calling  upon 
him,  and  bidding  him  come   forth.     They  cannot 
lay  to  a  cripple,  that  has  been  lame  from  his  mo- 
ther's womb,   rife  and    walk,   and  thereby   reftore 
him,  as  Peter  did.     The{"e  and  the   like  works  are 
fuch  inflances  of  power,  fucli  inroads  upon  the  ef- 
tablifhed  laws  and  courfe  of  nature,  and  fo   much 
above  any  capacity  that  fecond  caufes  are  poffefled 
of,  fo  far  as  we  know  ;  that  we  can  afcribe  them  to 
none,  but  the  author  of  nature,  and  great  Lord  of 
the  world.     I  anfwer  once  more, 

3.  Whatever  may  be  poffible  to  created  beings, 
it  is  certain,  they  can  do  nothing  without  God  : 
and  I  think  it  demonftrable  from  the  divine  perfec- 
tions ;  his  wifdom,  truth,  goodnefs  ;  that  he  will 
never  fuffer  them  to  delude  mankind  by  fuch  works 
of  power,  as  thofe  recorded  in  Scripture,  employed 

H  li 


230  DISCOURSE     IX. 

to  confirm  falfchood  and  lies.  Suppofe  Satan  and 
his  accomplices  could  heal  the  fick,  and  rail'e  the 
dead  ,-  which  yet,  I  am  perCuaded,  none  will  un- 
dertake to  prove  they  can,  in  the  manner  that  thel'e 
things  were  performed  by  Chriil  and  his  apoftles. 
I  afl\,  for  what  piirpofe  they  did  this  ?  If  the  Scrip- 
ture be  true,  and  they  hereby  meant  to  eltablifli  it, 
it  makes  them  take  part  againll  themfelves,  repre- 
lents  Satan  as  divided  againlt  Satan,  and  ruining  his 
own  kingdom.  If  the  Scripture  be  falfe,  and  they 
concurred  with  the  writers  of  it  to  ^ive  credit  to 
their  fidions ;  this  mull  be  done,  at  lead,  by  divine 
permiffion.  It  fuppofes  the  great  and  wife  go- 
vernor of  the  worldftandingby,  and  not  only  fo,  but 
I  think,  affiiling,  every  one  mull  own  permitting  ; 
while  the  devil  and  v/icked  men,  his  inftruments, 
abufed  the  name  of  God,  and  impofed  on  mankind 
in  the  grolfefl  manner  ;  performing  fuch  things  as 
none  in  the  world  can  diftinguifh  from  the  w^orks 
of  God  ;  and  yet  all  is  let  pafs  without  any  inter- 
pofition  of  providence  todiicover  the  cheat.  This 
I  think  not  confident  with  an  acknowledgment, 
that  God  governs  the  world,  and  with  thofe  attri- 
butes and  perfections  of  his  that  are  infeparablc 
from  his  nature  and  government. 

2.  It  is  farther  objefted  that  impoftors  have 
wrought  miracles,  Appollonius  Tyanoeus  particu- 
larly, and  the  magicians  in  Egypt  that  withdood 
Mofes. 

I  anfwer,  as  to  the  firft,  we  have  no  good  evi- 
dence of  the  truth  by  the  fafts  alledged.  What  is 
related  by  Philoftratusis  manifeflly  of  very  doubt- 
ful credit.  Bcfides,  thofe  pretended  miracles  were 
few,  obfcure,  and  in  no  refpeft  to  be  compared 
with  thofe  we  have  in  the  Scripture.  As  to  the 
magicians  in  Egypt,  fuppofing  they  were  real  mira- 
cles, which  yet  it  is  not  neceffary  to  grant,  nor,  fo 
far  as  I'know,  is  it  neceffary  to  deny  that  they  were. 


D  I   S  C  O  IJ  R  S  K     IX.  237 

I*ut  liippofing  they  were,  they  arc  110  difparagcmciu 
to  the  miracles  oF  Mofes,  and  others  in  the  Scrip- 
ture. The  cafe  I  take  to  be  this  :  there  was  a 
trial  of  fkill,  as  I  may  (ay,  between  iMofes  and  ihefe 
men,  Moles  works  leveral  miracles  before  them. 
God  is  picafed  for  the  proving  of  Pharaoh,  or  for 
other  purpoies  and  ends  known  to  himfclf,  to  en- 
able them  to  do  the  like  :  but  then,  exerts  a  lupe- 
rior  power,  bv  his  fervant  Mofcs,  and  fo  triuni})hs 
over  them.  He  iirfl  lent  them  his  power  and  then 
withdrew  from  them,  leaving  them  to  nianifclt  their 
weaknefs  and  fraud.  For  after  the  ipcciniens  they 
gave,  they  were  nonplullcd,  and  could  proceed  no 
farther.  So  that  the  ilfue  of  this  eontcft  was  the 
defeat  of  thefe  pretenders;  their  conviclion  of  a 
divine  power  with  Mofes,  and  I  may  add,  the  eftab- 
lifliment  of  Mofes's  authority.  God  left  the  magi- 
cians, fnppofing  they  acled  before  by  his  power, 
continued  to  affil}  and  own  Moles  ;  and  therebv 
declared  whom  he  had  chofen.  And  as  Mofes  was 
hereby  confirmed  in  his  office,  and  had  his  com- 
mifTion  fealed  from  heaven,  fo  it  was  with  the  rell, 
of  the  writers  of  Scripture  :  God  bore  teftimony  to 
them  by  miracles.  But  I  halten  to  another  point. 
3.  God  bore  teftimony  to  the  penmen  of  Scrip- 
ture, and  to  thofe  that  were  the  inftruments  and  mean^; 
of  the  revelation  it  contains,  by  prophecy.  Some- 
thing has  been  olfeicd  on  this  head,  when  I  ipoke 
of  the  accomplifhmcnt  of  Scripture  ;  and  I  have 
at  prelent  only  room  for  fhort  hints.  The  fubjeft 
is  copious  and  important  ;  but  I  lliall  confine  my- 
felf.  Any  one  that  converfes  with  his  Bible  will 
fee  how  much  it  runs  in  a  prophetic  ft  rain,  it  a- 
bounds  with  prophecies  ;  and  divine  providence 
has  ftiewn  us  the  accomplilhment  of  them  :  thereby 
proving,  I  think,  the  infpiration  I  am  pleading  for. 
Give  me  leave  to  mention  a  few  inftanccs  out  of 
many. 


DISCOURSE     IX. 


It  was  prophefied- and  foretold,  that  Abrahani 
ihould  become  a  great  nation  ;  that  God  would 
multiply  his  feed,  even  as  thtjlars  of  heaven,  and  as 
the  di'JI.  of  the  earth  ;  as  it  is  expreifed.  And  it  is 
to  be  obi'erved,  at  the  time  of  this  alTurance  given 
him,  Abraham  had  no  child,  nor  had  reafon  in  an 
ordinary  way  to  expeQ  any.  He  being  old,  and 
Sarah  naturally  paft  child-bearing.  And  yet  the 
word  of  God  took  efFe^,  and  the  prophecy  proved 
a.  fure  word  of  prophecy.  God  built  him  up  into  a 
nation,  and  increafed  his  pofterity  above  any  peo- 
ple in  the  world,  as  we  are  often  informed  in  their 
hillory.  The  apoftle  gives  us  this  fummary  account 
of  it,  Heb.  xi.  12.  Therefore  fprang  there  even  of 
onCy  and  him  as  good  as  dead,  Jo  many  as  thejiars  of 
tJie  fky  m  multitude ,  and  as  the  Jand  which  is  by  the 
feafJiore,  innumerable. 

It  was  prophefied,  that  the  defcendants  of  Abra- 
ham fhouid  be  fojourners  in  a  ftrange  land  for  four 
hundred  years  ;  ihould  live  in  a  ftate  of  great  af- 
llitlion  and  flavery  ;  and  that,  at  the, end  of  that 
term,  God  would  punifli  their  opprefiors,  and  work 
deliverance  for  them.  This  was  foretold.  Gen.  xv. 
and  in  other  places.  How  it  was  accompliflied, 
you  read  in  the  book  of  Exodus.  1  will  only  ob- 
ferve,  that  God  not  only  vifited  his  people,  and  vi- 
fited  their  enemies  with  his  judgments,  according 
to  his  word  ;  but  kept  day  with  them  :  it  came  to 
pafsy  (ays  Mofes,  at  the  end  of  the  four  hundred  and 
thirty  year  Sy  even  the  felf-Jame  day  it  came  to  pajs,  that 
all  the  hofls  of  Jfrael  went  out  from  the  land  of  Egypt. 

It  was  foretold,  tliat  great  body  of  men,  the 
people  of  Ifrael,  whom  God  had  delivered  out  of 
Egypt  in  fo  wonderful  a  manner,  Ihould  all  of  them 
that  were  above  twenty  years  old,  die  in  the  wil- 
dernefs;  and  none  of  them,  fave  jclhua  and  Ca- 
leb, enter  the  promifed  land  ;  that  they  fhould 
wander  in  the  defart  forty  years,  and  there  periOi 


D   I   S  C  O  U  R  S  E     IX.  039 

for  their  i"rcqiient  nTjrnnHiiv:^'?  and  rebi'llionj-. 
This  was  foretold,  Num.  xiv.  me  accompliflmicnt 
of  which  you  have,  ciiap,  xxvi.  of  i'ie  lame  book. 

Jacob  foretold  the  leitlemciit  of  the  tribes  in  the 
promii'cd  land,  and  in  a  prophetic  map,  as  I  may 
call  it,  rcprefcnied  their  Icvcral  conditions  there; 
where  they  (hould  be  lixcd  ;  what  their  Hate  lliould 
be  ;  and  what  changes  they  fliould  undergo.  This 
you  have,  Gen.  xlix.  and  the  accomplilhmcnt  of  it 
in  their  after  hiflory. 

The  ftale  of  the  children  of  Ifrael  in  Canaan, 
their  fucccfs,  and  all  manner  of  profpcrity,  whilll 
they  continued  obedient  ;  tlieir  punilhmcnt,  fre- 
quent captivities  and  final  dellrutlion,  upon  their 
apoflacy.  This  was  foretold  in  the  mod  exaft 
manner,  and  was  accompliflKd  with  the  like  exa6l- 
nefs  i  as  might  be  fhewn  had  I  time  to  enquire  into 
thefe  things.  You  have  the  prediftion.  Lev.  xxvi. 
Deut.  xxviii.  and  other  places :  andtheaccomplifh- 
ment  of  it  in  the  conflant  courle  of  Providence 
towards   that  people  afterwards. 

As  their  captivity,  {o  their  return  from  captivity, 
with  the  time  and  circumftances  diereof,  was  fore- 
told :  that  God  would  deliver  them  up  into  the 
hands  of  their  enemies  for  their  fins,  and  afterwards 
bring  tliem  back  and  reflore  them.  All  this  was 
proplicfied  of,  over  and  over  again,  and  every  word 
of  it  fulHlled. 

The  rife,  continuance  and  fall  of  the  four  fa- 
mous monarchies,  the  Aflyrian,  Mcdo-Perfian, 
Grecian  and  Roman,  was  exatlly  foretold  by  Dani- 
el ;  the  heads  of  thefe  monarchies  defcribed,  and 
the  great  events  and  revolutions  under  them  re- 
prefented,  as  if  the  prophet  had  been  an  hiftorian, 
and  had  writtcii  after  the  things  were  come  to  pafs. 

A  great  many  things  were  foretold  concerning 
particular  perfons,  which  were  vrrified  in  the 
event.     Tlius  Jofiah  was  prophcfied  of  by   nan-jc 


240  DISCOURSE     IX. 

above  three  hundred  years  before  he  was  born,  that 
he  fhould  execute  the  judgment  of  God  upon  the 
ahar  at  Bethel,  which  [eroboam  had  fet  up,  and 
upon  the  priefts  that  officiated  there,  i  Kings  xiii. 
2.  This  was  fulfilled,  as  you  (ce,  2  Kings  xxiii. 
1^.  Cyrus  was  prophefied  of  by  name  above  a 
hundred  years  before  he  was  born,  as  the  perfon 
that  Ihould  reftore  the  Jews  and  rebuild  the  tem- 
ple, I  fa.  xliv.  28.  There  are  a  great  many  won- 
derful and  unlikely  things  in  this  prophecy  ;  as  in- 
deed in  all  the  reft,  could  I  here  enquire  into  them  : 
as,  that  his  birth  fliould  be  foretold  fo  long  before  j 
his  name  given  him  ;  that  he  (hould  conquer  fo 
potejit  a  monarchy  as  that  of  Babylon  ;  and  that 
though  an  heathen,  he  fhould  favor  and  reftore  a 
religion  hispredeceifors  had  fet  themlelves  tocrufh 
and  ruin.  This  could  proceed  only  from  him  that 
knows  all  things,  and  to  whom  future  things  are 
prefent. 

We  have  a  glorious  colle8;ion  of  prophecies 
concerning  the  MeiEah  ;  the  illuftrating  of  which 
would  more  than  require  adifcourfeby  itfelf,  and 
fully  prove  what  is  faid,  that  the  tejlimony  of  J  ejus  is 
the  f pint  of  prophecy.  It  was  foretold  of  him,  that 
he  fhould  be  the  feed  of  a  woman,  born  of  a  virgin, 
which  was  accordingly  fulfilled  :  that  he  fhould  be 
the  feed  of  Abraham  and  of  David,  born  at  Bethle- 
hem, and  brought  out  of  Egypt.  In  fliort, moft  of 
the  circumftances  of  his  life,  his  fufFerings,  his 
death  and  refurredion,  the  oppofition  he  would 
meet  with,  the  lucccfs  of  his  doctrine,  and  the  like, 
were  foretold  :  every  iota  and  tittle  of  which  pre- 
dicfions  was  accomplifhed. 

I  add,  Chrift  and  his  apoftlcs  were  diftinguiflied 
with  the  fame  fpirit  of  prophecy,  and  foretold  a 
great  many  wonderful  events,  which  the  chriftian 
church  has  fcen  take  place  in  the  way  and  manner 
defcribed.     Thus   Chrift   foretold  his    own  death 


DISCOURSE     IX.  211 

wiili  the  circiimflanccs  thereof;  that  all  his  dif- 
ciples  (hould  forfaUc  him  ;  that  one  oF  them 
fhould  betray  him  :  and  this  he  (ignified  when 
none  of  them  had  ajiy  {'ufpicion  concerning 
the  traitor;  nor  the  traitor,  it  is  likely,  any  (ufpi- 
cion concerning  himfelf.  He  foretold  the  man- 
ner of  his  death,  and  his  refiirrctlion,  with  the  time 
of  it.  He  foretold  that  thofe  who  believed  in  hi.-; 
name,  ffiould  work  miracles,  I'peak  with  tongues. 
Ileal  difeafes,  and  ca(t  out  devils.  How  punctual- 
ly this  was  accompliliied,  the  hillory  of  the  New-, 
Teflamcnt,  and  the  moll  primitive  writings  of  the 
church  inform  us.  Nor  were  thefe  e?araordinary 
gifts  confined  to  the  apoftolical  ages  ;  but  were 
common  in  the  ages  next  Iticcecding.  '*  To  rcftorc 
*'  to  health,  fays  Irenccus,*  by  impofition  of  hand.s 
"  to  cure  the  weak,  the  lame  and  paralitic,  and  thok 
*'  that  labor  under  any  other  malady,  is  a  thiii^^- 
*'  frequent  in  the  church."  To  the  fame  purpofe 
Origen.t  "  We  have  feen,  faith  he,  people  freed 
**  from  a  thoufand  dreadful  I'ymptoms  and  ca- 
"  lamities,  from  which  neither  men  nor  devils 
"  could  recover  them,  by  the  invocation  of  Chrill'^ 
"  name."  And  for  the  cafting  out  of  devils,  the 
fathers  over  and  over  again  mention  it  in  their  apo- 
logies, as  a  thing  confeffed  by  their  adverfaries. 
They  appeal  to  their  confeicnces  and  knowledge, 
and  tell  them  that  many  hundreds  were  (till  livii'Kj; 
of  their  own  fuperllition  as  well  as  chriflian  profe- 
Jytes,  v/ho  by  their  perfonal  experience  could  at- 
teft  it. 

Chrifl  foretold  the  preaching  of  his  doftrinc 
through  the  world,  that  there  fhould  arilc  faUe 
prophets,  and  falfe  Chrifts,  that  fhould  come  in  his 
name  and  deceive  many,  which  accordingly  ^\•a> 
fulfilled.     He  foretold  the  dedruftion  of   [crufa- 

»  L.  i.  c.  s^-  i   In  CeK.  !.  i.  p.  3^. 


2^2  D  I   S  C  O  U  R  S  E     IX. 

1cm,  and  the  temple  ;   the  Ogns  and  prodigies  that 
Ihouid  gvo  bei'ore  it,    the  calamiities  that  fliould  at- 
tend it  ;   and   that  the  deftnittion   fliould  be   total 
andhnal  ;  that  th.ere  fliouid  not  be  left   one  fione 
upon  another    that   fxiouid  not  be  thrown  down  ; 
that  Jerufalem  fiiould  be  trodden   down,  and  the 
Tews  led  captives  into  all  nations.      How  this  has 
been  fulfilled  the  world  has  feen.      And  was  I  not 
]}ow  in  hafte  to  get  through  the  fubjeQ;,  it  would  be  no 
fmall  pleafure  to  ilicw  you  the  exaft  parallel   be- 
tween the  prophecy  and  providence,  the  prediftion 
and  the  event.      1  fhall  only  obferve,  that  the  Jews 
have    often     attempted    to    rebuild    their  temple, 
though   in  vain.     The   iaft  attempt  was  by    |ulian 
the  apoftate,  Avho  out  of  fpite  to  Chrill,  and  to  de- 
feat the"^re diction,   gave  orders  for  rebuilding  it  ; 
but  ■sw'as  baiFied  by  the  im.mcdiate  hand  of  heaven. 
The   ftory  is   related   by   ievera),  particularly   by 
Ammianus  Marcellinus,   an  heathen  who   lived    at 
thattime.      He  tells  us,  that   Julian  endeavored   to 
rebuild   the  temple  at    Terufalem,  and  gave    it   in 
charge  to  one  Aliprius  of  Antioch,  aiTiIled  by  the 
governor  of  the  province,  and  a  vaft  treafure  by  the 
Emperor  to  haften  and    promote  the   work.     But, 
he  adds,  they  were  foon  forced  to  defitl  from  the 
enterpriie,  by  balls  of  lire  iffuing  from  the  founda- 
tion,  which  terrified    and    deflroyed  the    perfons 
employed  therein.      So  much  authority  was  there  in 
thefe  propliecies,  that  God  would  not  fuifer  men  or 
devils  to  interpofe  and  ilur  them,    or   by  any    aBs 
and  powers  of  theirs,  iiinder  theif  accomplifliment. 
And  how  Itrong  an  argument  is  this  of  the   divine 
miffionand  inlpiration  of  the  perfons  by  whole  rai- 
nillry  we  have  the  Scripture  docfrine  and  revelation. 
They  had  the  feal  of  miracles  as  you   have  heard, 
and  the  feal  of  prophecy,  a  demonlfration  that  God 
was  Vv'ith  them,  and  had  feni  them.      In  the  one  in- 
ftance  he  lent    them   his   power,   in    the  other  his 


DISCOURSE     IX.  213 

knowledge  :   ncitlicr  of  which  he  would  have  hon- 
ored imj)'>(t(>rs  and  cheats  with. 

Let  mc  farther  remark,  that  the  fpiiit  of  pro- 
phecy that  runs  through  the  Scripture  concerns 
generally  fueh  things,  fuch  events,  as  depended 
%vholly  upi)n  the  will  of  God,  and  the  will  of  free 
agents,  which  could  not  be  known  at  that  diftance 
by  any  but  God  himlelf,  and  thofe  to  whom  he  was 
pleafed  to  reveal  tiiem.  Who  could  foretel,  for 
inflance,  that  there  Ihould  be  a  man  born  called 
Cyrus,  fo  long  beforehand  ?  that  he  Ihould  conquer 
Bab)  Ion,  that  he  fliould  have  it  in  his  heart  to  rcf- 
tore  the  |cws  and  rebuild  their  city-'  There  were 
no  natural  caufes  then  exiting  of  fuch  an  event  : 
nor  could  any  forefee  it  bat  the  inlinite  all-com- 
prehending mind,  who  has  the  ^vhole  tra6t  of  time 
and  feries' of  events  under  his  eye  at  once,  and  to 
whom  ail  his  works  are  known  from  the  beginning 
to  the  end.  In  fliort,  to  foretel  future  events  is  the 
prerogative  of  God.  Hence  we  find  him  triumph- 
ing over  idols  upon  this  account  ;  Let  them  Jhew 
ws  whatJJiall  happen^  fays  he,  Jhew  thejormer  things 
what  they  be,  and  Jhew  the  things  that  are  to  cotiie  here- 
after^  that  we  may  know  thatye  are  Gods.  Intimating, 
that  to  be  able  to  forefee  and  pofitively  declare 
events  and  occurrences  of  things  merely  contingent, 
that  depend  on  the  will  of  man,  or  the  pleafure  of 
God  ;  to  declare  thefe  at  a  great  didance  of  time 
bt;fore  they  come  to  pafs,  argues  divinity,  or  at  lealt, 
fpccial  communion  with  and  inltruttion  from  the 
divine  mind,  who  from  his  throne  views  and  takes 
a  profpeft  of  all  time,  and  has  all  events  placed  in 
Older  before  him. 

I  fliall  not  now  confider  the  obje6lions  that  may 
be  offered  from  diviners,  the  heatiien  oracles,  and 
the  like.  It  is  known  there  was  lo  much  uncer- 
tainty in  their  anfwers,  as  very  much  dilgraccd  them 

I  i 


244  DISCOURSE     IX. 

even  with  their  votaries,  and  occafioned  the  ijivin2 
the  nickname  of  **  crooked  fpeaker,"  unto  the  de- 
vils that  prefided  in  their  oracles.  It  is  true  the 
devil  and  his  prophets  endeavoured  to  imitate  God 
and  his  prophets.  But  the  whole  hiftory  of  their 
management  fliews,  they  knew  no  fecrets,  but  what 
he  was  pleafed  to  inilruft  them  with,  for  the  trial 
and  punifliment  of  mankind.  And  after  all  their 
pretences,  the  events  frequently  blafted  their  cre- 
dit. I  think  I  may  therefore  with  great  fafety  and 
affurance  conclude,  that  the  tejlimony  of  JefiiSy  and 
indeed  the  proof  of  the  Scripture's  divinity  and 
infpiration,  is  the  f^irit  of  prophecy. 


DISCOURSE     X. 

The   I  MSP  I  rat  I  on    of    the   Scripture   pro- 
ved,  AN'D   the  Canon  of  Scripture   vin- 

DlCATfcD. 


2  Tim.  iii.   16, 


All  Scripture  is  given  by  infpiration  of  God^  and  is 
profitable Jbr  dofiriiley  for  reproof y  for  iomUion^ 
for  inflruBion  in  fighU6ujneJ%, 

I  AM  arguing  the  divinity  or  infpiration  of  the 
Scripture  from  the  teflimony  that  God  gave  to 
tlie  penmen  thereof.  I  have  already  confidered 
the  two  remarkable  inftanccs  of  miracles  and  pro- 
phecy, and  now  go  on  to  another  particular. 

III.  God  bore  tcRimony  to  the  writers  of  the 
Bible  by  the  fprcading  of  their  doftrine,  and  the 
mighty  fucccfs  it  had  in  the  world,  I  muft  here 
premile,  that  it  is  the  chriftian  religion,  or  doftrine 
of  the  New  Teftament,  that  this  argument  chiefly 
refpefts.  The  revelation  God  made  to  the  Jews 
Was  very  much  confined  to  themfelves.  Not  that 
others  were  wholly  exckided.  They  admitted  pro- 
felytes,  and  taught  their  religion  to  them.  But 
there  was  not  that  general  communication  made  to 
the  world,  as  after  the  coming  of  Chrift.  When 
the  partition-wall  was  broken  down,  and  the  inclo- 
fure  God  fet  about  his  ancient  people  was  laid  open. 
The  apoftles  had  a  commiffion  in  the  largeft  terms 
to  go  and  preach  the  gofpel  to  every  creature,  and 
profelyte  all  nations.  God  defigncd  the  revelation, 
he  made  to  the  world  by  the  minittry  of  Chrilt  and 


246  D  I  S  C  O  U  R  S  E     X. 

the  apoftles,  fhould  be  univerfal  for  the  ufe  of  all 
mankind  that  would  receive  it.  And  it  is  this  part 
of  the  divine  revelation  that  my  prefent  argument 
peculiarly  relates  to,  the  luccels  and  fpreading  of 
the  gofpel,  the  do6lrine  and  religion  of  the  New- 
Teftament. 

Though  I  may  further  premife,  that  if  the  argu- 
ment from  hence  be  good  with  refpeft  to  one  part, 
it  doth  by  confequence  prove  the  whole  Scripture 
to  be  divine.  For  the  New  Teftament  conf  rms 
the  Old,  as  I  oblerved  before..  If  Chrifl  and  his 
apoftles  were  lent  of  God,»it  is  certain  Moles  and 
the  prophets  were  lo  too  ;  for  the  former  bear 
teftimony  to  the  latter.  Let  me  add,  I  do  not  lay 
the  itrefs  of  the  argument  upon  the  mere  fpreading 
of  their  doctrine,  but  on  the  manner  and  circuin- 
flances  of  it.  Having  premifed  thefe  things,  1  fhall 
fet  the  argument  before  you  in  a  few  particulars 
without  enlargement. 

I.  It  is  a  certain  and  known  thing  that  the  chrif- 
tian  religion  had  the  mod  furprifmg  fuccels  when 
firft  preached,  and  was  Ipread  through  a  great  part 
of  the  world  in  a  little  time.  This  appears  from 
the  ancient  monuments  of  the  church  ;  from  the 
teflimony  of  friends,  and  acknowledgment  of  ene- 
mies. Tertullian  tells  the  Roman  fenate,  that 
though  the  chriftians  were  but  of  yefterday,  yet  they 
had  filled  all  places  and  offices,  that  they  were  ftrong 
enough  to  malter  the  Roman  empire  ;  nay,  that  fo 
great  were  their  numbers,  that  if  they  fhould  but 
agree  to  retire  out  of  it,  the  world  would  wonder  at 
its  own  folitude.  And  in  his  book  againft  the  Jews, 
he  fays,  •*  the  chriftian  religion  had  enlarged  its 
*'  conqucfts  beyond  thole  of  the  Roman  empire, 
"  and  had  fiibdued  thofe  places  that  were  inaccefli- 
**  ble  to  their  armies."  Pliny  takes  notice  in  his 
letter  to  the  emperor  concerning  the  chrillians,  that 
"  there    were   lucli  multitudes  of  them,  that  the 


DISCOURSE     X.  247 

*'  temples  and  facrifices  of  the  gods  were  aimod 
"  forlakeii."  Tacitus  Ipcaks  of  an  iinmtnic  niiin - 
bcr,  even  iu  Nero's  time,  the  very  firft  age  of 
chiillianity.  In  llicrt,  the  prcvalency  of  the  chrif- 
liaii  religion  was  iuch,  that  it  gave  occaiion  to  the 
heathens  to  call  it,  •*  the  powerful  and  prevailing 
feet."      Nor, 

2.  Did  it  prevail  among  the  vulgar  only,  but 
among  the  mod  inquifuive  and  learned.  All  forts 
of  pcrfons,  Jews,  Gentiles,  the  ignorant  and  un- 
taught, and  even  the  greatelt  philofophers,  embra- 
ced chriflianity.  Indeed,  its  fuccefs  then,  and 
ever  after,  has  been  moftly  with  perfons  of  a  lower 
llaiion  in  the  world.  But  there  have  always  been 
fome  of  the  greatelt  name  that  have  owned  and  ef- 
poufed  it.  It  was  fo,  particularly,  at  the  firlt  plant- 
ing of  it.  I  might  give  a  large  catalogue  of  philofo- 
phers and  men  of  fame  for  learning  that  came  into 
the  church,  and  employed  all  their  abilities  in  the 
fervice  of  the  chriltian  caufe.  }ultin  Martyr  be- 
fore he  became  a  dilciple  of  Chrift,  was  converfant 
with  all  the  fe6ts  of  the  philofophers,  and  was  at 
lait  a  zealous  Piatonilt  ;  but  left  all  to  follow  Jefus, 
and  upon  his  acquaintance  with  the  doctrine  of 
Chrifl,  profcifes,  that  he  found  that  to  be  the  only 
fure  and  prohtable  philofophy.  Origen,  another 
father  in  the  chrillian  church,  was  in  lo  great  fame 
for  his  learning,  that  even  after  he  profefled  him- 
felf  a  chriftian,  many  of  the  philolbphers  attended 
his  ieduresat  Alexandria,  and  fome  of  them  dedi- 
cated their  books  to  him.  It  is  faid  of  Hotinus,  a 
famous  Platonifl,  that  while  he  was  reading  lectures, 
difcovering  Origen  among  his  auditors,  he  blulhed 
and  was  dafhed  with  fo  great  a  prefence,  i^o  as  to 
break  off  abruptly.  I  might  inftancc  in  a  great 
many  more  of  confiderable  reputation  for  their 
karning  ;  but  I  forbear.  All  that  I  mention  thefe 
things  for,  is  to  obferve  to  you,  that  ai  the  chriftian 


Z4^  DISCOURSE     X. 

reHgion  was  propagated  through  the  world  in  a 
little  tune,  lb  joine  of  the  greateil  men,  perlbns  of 
the  higheft  name  for  vifdom  and  knowledge,  be- 
came profelytes  to  it. 

3.  The  fuccefs  that  alftended  the  gofpel  in  its  firft 
publication  was  the  more  remarkable  and  glorious, 
J  mighi  fay,  divine,  on  the  account  of  the  mighty 
dtfficufties  it  bad  to  encounter,  arid  which  it  fur- 
iDOitnted.  Had  f  time  to  purfuc  this  argument, 
and  to  ilfuftrate  it  with  fuch  particulars,  as  might  be 
infixed  upon,  it  would  amount  to  a  fort  of  a:  demon- 
flration,  that  the  chriltian  religion  is  of  God.  For 
jnRance,  to  give  a  few  hints,  it  had  the  ftrongeft 
prejudices  of  mankind,  of  Jews  and  Gentiles,  to 
overcome. 

Among  other  prejudices'  ariiong  the  Jews,  there 
•were  three  that  Hood  difedly  in  the  way  of  the 
gofpel,  and  that  were  (o  deeply  rooted  that  I  cannot 
iee  any  power,  lefs  than  divine,  could  ever  have 
conquered  them. 

One  of  them  was,  that  the  Meffiah  fliould  appear 
with  the  characier  of  a  fovereign  earthly  prince, 
whofe  bufinefs  it  was  to  deliver  them  from  their 
enemies,  reftore  the  kingdom  of  David  at  Jerufa- 
lem,  and  there  reign  in  great  fplendor  and  power 
over  the  houfe  of  Xfrael  j  the  reft  of  the  world  be- 
ing in  a  great  meafure  fubjeft  to  their  nation. 
This  was  the  notion  they  had  formed  to  themfelvcs 
of  their  Meffiah  and  it  fiill  pofl'effes  their  minds,  as 
Maimonides,  one  of  their  own  rabbies,  informs  us. 

It  was  another  of  their  prejudices,  that  their 
law  jQiould  abide  for  ever  ;  that  the  Meffiah  fhould 
be  fo  far  from  abrogating,  that  he  fliould  eltabliOi 
it;  and  that  the  glory  of  his  kingdom  fhould  chief- 
ly confiil"  in  the  exa6t  performance  of  the  legal 
worfhip.  The  forenientioned  Maimonides,  tells 
us  this  fhail  belong  to  his  office,  whenever  he  comes  ; 
to  rebuild  the  temple,  and  gather  the  di (per fed  of 


D  I   S  C  O   U   R   S  E     X.  249 

HVacl  ;  to  rc-eftabli(h  the  legal  rites  and  Conftiiu- 
tioiis  ;  to  re  ft  ore  f^crificcs,  the  labbatical  years  an4 
jubilees,  according  to  every  precept  delivered  in 
the  law. 

It  was  alfo  an  opinion  among  them,  that  hgd  got 
hold  of  every  mind,  that  the  jews  only  fhould  par- 
take ol"  the  blclFings  of  the  Ivlciriah's  kingdom. 
The  Gentiles  they  accounted  ^s  dogs,  unholy  and 
unclean  ;  and  we  find  in  a  multitude  of  places  in 
the  New  Tcllament,  they  could  not  bear  the 
thoughts  of  their  calling  and  admilHon  to  an  equal 
flate  and  equal  privileges  with  themfelves. 

As  for  the  heathens,  they  had  prejudices  too 
many  to  be  here  enumerated  ;  and  which  were  like 
mountains  in  the  May  of  the  chriftian  religion. 
The  gods  they  worfiiipped  in  this  or  that  country, 
the  rites  with  which  they  worilii})ped  them,  and  all 
the  forms  of  their  religion  were  become  venerable 
vj'nh.  them  by  a  pretended  antiquity-  And  fo  much 
were  they  inflaved  to  antiquity  and  tradition,  that 
even  the  famous  Tully*  introduces  Cotta  as  think- 
ing the  plea  thereof  fuflicicnt  to  fupply  the  want 
of  all  other  arguments,  and  to  give  a  fanction  to  e- 
very  thing  that  had  obtained  among  them  ;  this 
alone  zuill  be  fuj^cient  for  wif,  fays  he,  that  our 
fore-fathers  have  thus  handed  it  dozontous. 

I  will  only  obferve,  befides  the  influence  of  e- 
ducation  and  cuftom,  and  the  flavifh  fubjeclion, 
that  hereby  they  were  brought  into,  to  their  reli- 
gion ;  there  were  two  things  in  it,  that  gave  it  2. 
full  pofTelfion  of  their  hearts.  It  was  pompous, 
and  had  a  glorious  exterior,  and  was  calculated  to 
gratify  their  flefhly  inclinations. 

Now  let  it  be  confidered  that  before  chriftianity 
could  get  any  footing  in  the  world,  all  thefe  pre- 
judices mull  be  removed.     The  jews   mud  quit 

*  De  Natura  Deorum;  1.  3. 


250  DISCOURSE     X. 

their  darling  notions  of  a  temporal  Mefliah,  and 
believe  in  a  crucified  Saviour :  the  pagans  re- 
nounce the  gods  of  their  countries,  the  eftablifhed 
rites  of  their  religion  ;  the  maxims  they  had  receiv- 
ed by  tradition  from  their  fathers  ;  and  which  was 
a  further  difficulty,  renounce  their  beloved  lufts. 
Upon  thefe  terms  chriftianity  was  preached  to  the 
■world,  and  with  all  thei'e  diladvantages  did  it  pre- 
vail and  triumph. 

I  Blight  ihew,  that  it  had,  not  only  the  prejudi- 
ces of  mankind  agai'nft  it,  but  human  laws,  and  all 
the  power  and  learning  of  the  world.  The  kings 
of  the  earth  o.nd  rulers  of  the  peopley^zJ  them/elves 
againjl  the  Lord  and  againjl  his  Anointed.  The  hea- 
then philofophers,  the  Jewilh  dotlors,  with  all  the 
authority  of  the  greateft  emperors,  were  united  a- 
gainft  Chrift  and  chriftianity,  and  yet  it  prevails, 
thoufands  and  myriads  bow  the  knee  to  the  holy 
Jefus,  and  profefs  themlelves  the  difciples  of  a  cru- 
cified mafter.  I  amperfuaded  you  will  not  put  me 
upon  proving  there  mult  be  the  finger,  of  God  in 
this  fuccefs.     Let  me  obferve  again, 

4.  Thedo6lrine  of  the  gofpel  in  itfelf  had  a  great 
deal  in  it  to  incumber  it,  and  obftru6l  its  fuccefs. 
It  was  built  upon  the  utter  ruin  of  the  heathen  re- 
ligion ;  declared  the  Jewifli  religion  void  and  an- 
tiquated, and  decently  laid  it  in  its  grave.  It  o- 
verturns  all  the  forms  of  idolatry  and  fuperftition 
the  world  was  fo  fond  of;  calls  from  pageantry  to 
fimplicity  ;  and  from  loofenefs  and  llefhly  indul- 
gence to  the  greateft  ftriclnefs  and  purity.  Some 
of  its  doftrines  were  not  a  little  ftiocking  to  the 
realon  of  mankind,  as  it  was  at  that  time  trained 
up,  and  blinded  by  inveterate  prejudices.  As  for 
inftance,  falvation  by  a  crucified  chrift  ;  this  was 
the  great  fundamental  point  of  the  gofpel,  and  wc 
know  what  entertainment  it  met  with  in  the  world  : 
it  was  to  the  Jexvs  a  Jiumbling-blockt  and  to  the  Greeks 


D  I  S  C  O  U  R  S  E     X.  251 

fooliJJinrfi.  Pardon  of  fin,  juftification  and  life,  by 
the  death  and  righteoufncrs  of  another  perfon,  the 
refurrcftion  of  the  body,  &;c.  To  lay  nothing  of 
tlie  duties  prefcnbcd  in  the  chriftian  religion,  as 
luimility,  mecknels,  felf-denial,  forgiving  and  lov- 
ing enemies,  and  tlie  like:  thcfe  ^vere  things  that 
lay  crofs  in  the  minds  of  men,  moft  oppoiite  to  the 
great  maxims  ot  wifdom  eftablifhed  among  the  phi- 
lofophers,  and  promifcd  no  kind   reception  to  the 

S'^'P^^-  .    n      J      r 

It  may  alfo  be  remarked  here,    that  initead   of 

honors,  preferment,  and  temporal  advantages  ;  it 
ever  fpeaks  of  contempt,  luffcringsand  perfecution, 
as  the  lot  and  portion  of  them  that  embrace  it. 
Now,  that  fuch  a  dofelrine  as  this  fhould  obtain  in 
the  world,  bear  down  all  oppofnion,  gain  prolelytes 
without  number  among  both  }ews  and  Gentiles,  is 
an  event  that,  I  think,  it  is  impoflible  to  account 
for  without  havini^  recourle  to  a  divine  hand.  Ef- 
pecially,  if  1  add, 

5.  That  the  inftruments  of  this  great  work  were 
low,  mean,  and  contemptible  perfons  You  know 
the  chara^ler  of  the  apodles,  and  I  need  not  infill 
upon  it.  The  founder  of  our  religion  fent  forth 
not  twelve  princesor  philofophers,  but  twelve  fifh- 
ermen  ;  men  deftitute  of  all  human  advantages, 
void  of  learning,  arts,  language,  reputation,  power, 
and  authority:  thefe  receive  a  commiflion  from 
him.  And  v;hat  was  it  to  do  ?  why,  to  teach  all 
aations  and  convert  the  world.  Now  you  will 
pleafe  to  remember  what  your  Bible  tells  you,  and 
what  is  confirmed  by  the  moft  authentic  records  of 
the  church,  that  thefe  perfons  went  forth,  twelve 
poor  fifhermen,  preaching  the  gofpel  in  the  name 
of  Chrift.  And  in  a  few  years  they  overturn  Sa- 
tan's empire,  filence  his  oracles,  baifle  all  the  phi- 
lofophy  of  the  heathens,  and  cavils  of  the  Jews; 

K  k 


252  DISCOURSE     X. 

and  fubdue  a  gr(;!at  part  of  the  world  to  their  Lord 
and  mailer.  I  leave  every  one  to  make  the  infer- 
ence from  hence  wliich  I  defign,  viz.  that  God  ap- 
proved them,  that  it  v;ashis  doctrine  they  publifhed, 
that  he  fent  them,  and  -was  with  them.  The  whole 
hiftory  of  their  proceedings,  1  think,  demonitrates 
this. 

7'wo  things  are  evident  concerning  them,  to  men- 
tion no  more,  viz.  that  they  had  a  fupernatural  cou- 
rage, othcrwiie  they  would  not  have  undertaken  the 
work.  Suppofe  twelve  mechanics,  among  us, 
fhouid  now  be  fent  by  any  [c  go  into  Turky  or  Per- 
lia,  and  convert  th.e  iMahon^etans,  can  we  imagine 
that  men  in  their  ienfes  would  engage  in  fuch  an 
CBterprife  ?  they  might  objeft  they  wanted  fubiift- 
cnce,  they  wanted  a  guard  to  fecure  them  from 
danger  j  they  could  not  fpeak  th.e  language  of  the 
country  ;  nor  was  it  likely  they  Ihould  have  any 
other  reception,  but  to  be  infulted  and  lacrificed  for 
their  impertinency.  The  like  objcdions  might  rife 
in  the  minds  of  the  firft  preachers  of  the  gofpel,  had 
they  not  known  ihey  were  called  of  God  ;  had  they 
not  received  powder  and  courage  from  on  high. 
Nor  would  they  have  perfifted  in  their  enterpri'c, 
as  they  did,  through  ail  forts  of  terrors  and  deaths, 
had  not  God  been  vv^ith  them,  and  flood  by  them, 
flrengthening  them  ly  his  Jpuil.,  with  miglit  in  the 
inner  man. 

Further,  it  is  evident,  had  not  God  fent  them, 
and  owned  them,  they  could  never  have  fucceeded 
in  the  nianncF  they  did,  and  under  the  difHculties 
they  met  with.  So  that  I  reckon  I  may  conclude 
with  good  authority,  that  the  fuccefs  of  ihe  chrifli- 
an  religion  is  a  flrong  argument,  that  it  is  divine. 
And  if  fo,  the  Scriptures  mufl  have  a  divine  origi- 
nal. 

I  am  fenfible  it  may  be  objecled,  that  the  impof- 
ture  of  Mahomet  has  fpread  over  a  great  part  of 


1)   I  S  C  O  U  R  S  E     X.  253 

the  world.  ]hu  I  fliall  ealily  fticw  ir.is  does  not  at 
all  weaken  the  force  of  my  argument,  "rhe  cafe  of- 
t'tie  one  is  no  way  parallel  with  the  oiber,  Thougji, 
ax  1  determine  now  to  conclude  the  proofs  I  dchg-n 
to  mention  of  the  infpiration  of  the  Bib'Itf,  I  (hall 
defer  the  confideration  of  this  objc8if)n  taken  from 
tlie  fpreadingof  Mahomctanifin,  till  1  {peak  to  the 
objetlions  in  general  ;  and  liallen  to  another  par- 
ticular. 

IV.   God   bore  tcRimony  to  the  writers  of  the 
Scripture,  by  the  glorious  effeds  thereof  upon  the 
hearts  of  men,  in  their  conftant  fanftification.   This 
is  a  Handing  proof  of  the  truth  of  chriltianity,  and' 
indeed  of  the  truth  and  divinity  of  the  Bible.      And 
as  it  is  an  argument  that  every  chriitian,   how  un- 
fkilful  and  unlearned  foever  he  may  be,  may  un- 
derltand,  and  which  he  carries  in  his  own  breaft,  it 
well  deferves  to   be  diRinftly  confidcrcd.      I  fliall 
only  at  prel'ent  take  notice,  that  the  chriftian  reli- 
gion, wherever  it  came  and  was  heartily  embracedy 
■wrought  a  very  glorious  change.      As  it  teaches  to 
deny  ungodlinefs,  and  worldly  lufls,  and  to  live  fo- 
berly,  righteoufly  and  godly  in  the  world  ;  prelcrib- 
ing  the  moftexatt  rules  of  holy  living.      So  it  was 
attended  with  an  inward  power  and  ethcacy  ;   fub- 
duing  the  minds  of  m.en   to  a  conformity  to  thofe 
rules.     This  was  eminently  feen  in  the  lirft  ages  of 
tlie  gofpei  "  ftiewme  a  drunkard,  fays  one  of  the 
"  fathers,   (hew  me  a  pafTionate  man,  one   that    is 
•*  lultful ;  and  with  a  few  words  of  God,  I  will  make 
"  him   fober,  calm,  temperate,  chaile,  &c.      Such 
was  the   divine  energy   and   virtue   that   generally 
went  along  with   the  gofpei    at   that   time.      And 
though  we  have  reafon  to  lament  it,  that  the  word 
of  Grod  has  not   fo   fenfiblc,   and  vifible  an   effect 
upon  thole  that  profefs  chriltianity  now,  as  it  feems 
then   it  had  ;  yet  Hill  the    golpel  of  Chrill  is   the 
poxijer  of  God  to  falvatioii  to  every  one  that  bdievttlw 


254  D  I  S  C  O  U  R  S  E     X. 

God  ftill  owns  it  as  his  inftrument  in  renewing  the 
minds  of  men  ;  and  thereby  gives  teftimonyto  his 
word.  But  as  this  is  a  teitimony  of  the  hightft  im- 
portance, and  what  tends  not  a  little  to  conhrm 
chnliians  of  every  fort  in  the  behalf  of  their  Bible, 
I  Ihall  refume  it  upon  another  occalion  ;  and 
therefore  now  difmifs  it  without  any  farther  en- 
largement. 

There  is  one  thing  more  I  /hall  fubjoin,  as  the 
lad  argument  I  intend  to  offer  of  the  infpirdtion  of 
the  Scripture. 

V.  That  all  this  evidence  is  ftrengthened  and 
confirmed  by  thf  grofs  abfurditics  ii.at  afend  the 
fcheme  of  unbelievers,  who  deiiy  tlie  truih  and  di- 
vinity of  the  Bible.  They  ailedge  and  objett  difficul- 
ties in  believing  the  Scripture  ;  and  yet  they  them- 
felves  believe  againlt  Scripture  with  far  more  diffi- 
culties in  their  way.  This  might  be  fhewn  in  a 
great  many  inftances.  I  fhall  mention  and  touch 
upon  a  few.      As, 

That  God  notwithftanding  the  confefTed  bounty 
and  goodnefs  of  his  nature,  and  his  gracious  and 
merciful  inclinations  towards  mankind  ;  fhould  yet 
fuffer  them  to  remain  under  their  prefent  darknefs, 
ignorance,  and  prejudices,  without  affording  them 
any  fupernatural  revelation.  That  mankind  need 
a  revelation  from  heaven,  I  have  at  large  proved. 
I  have  proved,  that  if  the  Bible  be  not  that  revela- 
tion, there  is  no  fuch  thing  in  the  world.  So  that 
this  is  one  abfurdity  that  attends  their  fcheme,  who 
reject  the  authority  of  the  Scriptures,  that  God  has 
given  no  revelation  of  himfelf  to  the  world. 

Another  is,  that  a  book  fhould  be  offered  to 
mankind,  attefted  in  fuch  a  manner  as  the  Bible  is, 
fo  full  of  ftroiig  evidence,  and  yet  be  falf'e. 

Again,  That  fo  great  a  part  of  the  world,  the 
wifelt  and  belt  part  of  the  world,  fiiould  lie  under 
adelufion  for  io  many  agesj  embracing  the  Scrip- 


D  I  S  C  O  U  R  S  E     X.  255 

turc  as  a  rcvtlaiion  from  God,  when  it  is  a  mere 
impollure,  and  yet  ilie  cheat  never  bi!  diicovercd. 
That  the  perlons  concerned  in  delivering  to  n;> 
the  dodrincs  of  the  Bible,  fhould  iiiipufc  upon  us  by- 
known  defigned  juggle  and  impolture  ;  and  that 
Avithout  any  prolpctl  of  advantage  to  themfclves. 
'i'his  is  to  make  them  guilty  of  the  grcated  wick- 
ednefs,  the  vileft  iniquity  upon  no  motive,  but  to 
be  undone  in  this  world,  as  they  found  would  be 
their  cafe,  and  undone  in  the  next,  fuppofing  they 
believed  any  thing  of  another  world. 

Farther,  that  fo  many  impoRors  and  cheats  fhould 
unite  in  the  (ame  black  and  horrid  dcfigns  ;  invent 
lies  and  impolc  them  upon  the  world  in  the  name 
of  God  ;  and  that  none  of  them  fhould  ever  re- 
cant, and  difcover  the  fraud,  that  neither  the  love 
of  life,  nor  the  terrors  of  a  violent  death,  which 
"was  the  lot  of  many  of  them,  even  on  the  account 
of  their  religion,  fhould  have  any  influence  upon 
them  to  make  them  confcfs  the  truth  ;  but  that  they 
fliould  perhfl  in  their  tcflimony  concerning  their 
doclrine,  and  their  miffion  to  the  laft. 

And  that  fuch  wicked  men  as  the  pcrfons  I  am 
now  fpcaking  of,  the  unbelievers,  mud  fuppofe 
them  to  be,  fhould  with  luch  an  evil  confcience  fet 
themfelves  to  do  the  greateft  good  ;  I  mean,  deli- 
ver the  moft  excellent  doctrine  to  the  world,  that 
has  the  higiieft  tendency  to  promote  the  honour 
of  God,  and  the  happincls  of  mankind.  Certainly 
had  thiCy  been  knaves,  they  would' have  d'.alt  in 
other  matters,  and  have  appeared  in  a  different 
form  ;  have  flattered  mankind,  and  have  endea- 
voured to  recommend  themfelves  to  their  favour. 
In  fhort,  according  to  the  fancy  of  our  unbelie- 
vers, here  are  a  company  of  the  worfl  of  men  in 
the  world,  doing  the  greatefl  good  in  the  world  ; 
and  that  Vviih  a  certain  prolpcct  of  bringing  upon 


255  DISCO  U  R  SEX. 

themfelves  the  grcatefl  prefcnt  evils  and  fufferings. 
Can  any  believe  this  wiiiiout  infatuation  ? 

Again,  Tliat  thefe  deceivers  and  cheats  fhonld 
be  able  without  anv  human  advanta^res  of'  learnino-, 
fubtilty  or  lecular  power  to  perfuade  f"o  great  a 
part  of  mankind  to  believe  their  fables  ;  and  upon 
terms  of  felf-denial  aiid  fuiTerings,  embrace  the  doc- 
trines and  Itories  they  had  invented  on  their  own 
heads. 

That  ail  the  experience  that  thoufands  and  mil- 
lions of  fobcr,  grave,  and  wife  men  have  had  of  the 
truth  and  divinity  of  the  Scripture  ;  of  its  power 
to'  convince,  reform,  and  change  mankind  ;  to 
comfort  in  their  greatelt  diftreffes,  to  diretl  and 
guide  in  doubts  and  diihcuUies,  &c.  fiiould  all  be 
mere  delufion. 

That  there  fhould  be  a  fove reign,  wife,  and  good 
God,  the  conftant  governor  of  this  world,  and  in- 
fpefclor  of  human  affairs  ;  and  that  he  fliould  Hand 
by  and  fee  i'o  great,  fo  plaufible  an  impofture  pre- 
vail among  mankind,  and  never  interpofe  for  its 
defeat  ;  but  inftead  thereof,  by  ftrange,  i^urprifing 
providences,  give  open  countenance  to  it. 

I  addi  That  the  Bible  fnould  be  falfe,  and  yet 
the  difcovery  of  this  remain  the  fpecial,  peculiar 
attainment  and  priviledge  of  perfons  of  our  unbe- 
lievers charatlcr.  This,  I  think  unaccountable, 
and  know  not  why  I  may  not  number  it  among  the 
abfurdities  that  affe£l  their  fcheme.  I  would  not 
aggravate  matters  here.  But  I  think  it  evident^ 
they  do  not  rejeQ  the  Bible  becaufe  they  approve 
of  an  higher  and  more  excellent  fcheme  of  relisji- 
on  ;  becaufe  they  have  fomething  better  to  advance 
in  the  room  of  the  Bible.  It  is  generally  fufpetied 
concerning  them,  thcv  had  bcit  fee  upon  what 
principles  they  go  that  they  quarrel  with  the  Bible, 
becaufe  it  quarrels  with  them,  would  difturb  their 
pleafurcs,    and    abridge    them   of   their   liberties* 


1)  I  S  C  O  U  R  S  E     X.  237 

And  that  thcic  ihould  be  the  only  men  favoured 
Avith  the  judgment  and  talle  to  diltingnifh  thii^Cfs, 
or  that  have  the  greaiell;  (hare  of  honclly  10  ptofefs 
and  own  the  trull),  is  foinewhat  itrangc,  and  the 
belief  of  it,  I  prcfunie,  not  a  little  abfurd. 

Well,  thefe  are  Ionic  of  the  difficuliies  that  clo<Tg 
the  unbeliever's  ichenie.  \Vhether  they  do  not 
amount  to  abfurdiiics,  1  leave  it  to  be  conhdercd. 
If  thev  do,  it  \<'i\\  be  allowed,  they  Icrve  the  pur- 
pofe  I  mention  theui  for,  conhrni  the  authority  of 
the  Bible,  and  aflilt  and  Itrenj^then  the  conclufkm 
I  have  been  drawing  from  lundry  topics  and  heads 
of  argument,  namely,  that  tuc  Scripture  h  given  by 
infpirGtion  of  God. 

Thus  I  have  not  only  fliewn  ih-at  the  Scripture 
is  true  ;  but  that  it  is  infpired,  and  of  divine  origi- 
nal ;  which  are  two  of  the  points  I  undertook  to 
prove.      It  remains, 

III.  That  1  vindicate  the  canon  of  Scripture,  or 
prove,  that  the  prefent  books  of  our  Bible  are  the 
originally  inlpired  books  of  Scripture.  And  for 
the  clearer  proceeding  in  this  matter,  I  iliail,  1. 
Prcmife  a  few  things  for  Hating  the  point  about  the 
canon  of  Scripture.  2.  Prove  that  we  have  the 
original  infpired  books  in  our  canon,  or  catalogue 
of  facred  books  of  Scripture  :  and  then,  3.  An- 
fwer  fome  qucdions,  or  objections,  with  reference 
hereto. 

I.  I  fliall  premifc  a  few  things  for  dating  the 
point  about  the  canon  of  Scripture,  and  to  give 
you  fome  clear  notions  of  the  matter.     And, 

1.  When  I  fay  the  books  of  our  prefent  Bible 
are  the  original  infpired  books  of  Scripture,  1  do 
not  mean  they  are  the  autographs,  or  thc.very  books 
in  the  hand  writing  of  the  infpired  authors.  It 
may  indeed  be  queftioned,  whether  there  were  anv 
great  number  of  them  tog-  ther  in  this  lenfc  ?  whe- 
ther MofCwS  at  firll  wrote  the  five  books,  that  Vtcrc 


258  D  I  S  C  O  U  R  S  E     X. 

delivered  to  the  Jews,  witli  his  own  hand  ?  or,  whe- 
ther the  prophets  and   apoiiles   wrote,   with   their 
own  hands,  ail  the  facred  volumes,  the  church  re- 
ceived from  them,  and  in  their  name.    They  might 
employ    amanuenfcs,    fome    to    write    from    their 
mouths.     This  lecms  particularly  to  have  been  the 
cafe  of"  the  apollle    Paul,   and  it  might  be   fo    of 
others;   as  appears  from  2  Theff.  iii.   17.    The falu- 
iatwii  of  me  Paul  wilh  mine  oxon  handy  which   is  the 
token  in  every  tpijile^  [0  1 -write  :  intimating,  that  he 
ufcd  to  em.ploy  others  to  write' the  epiftles  them-^ 
felvcs,   ordinarily,    at    leaft,   that  he   fent    to    the 
churches  :   he  didated,  and  they  wrote  :   and  then 
he  added  with  his  own  hand  the  falutation,  which 
was  a  token  and  fign  that  the  epiftie  was  from  him, 
and  that  he  owned  it.      And  this,  I  fay,  might   be 
the  cafe  of  the  other  lacred  penmen.     But  however 
that  be,  whether  they  wrote  themielves,  or  others 
from  them,  we  do  not  now  pretend  to  have  the  fe- 
veral  firft  original  volumes,  or  any  of  them.     The 
individual  ink  and  parchment,  with,  and  on  which 
they  wrote,   could  not  be    preferved   to  our  time 
•ivithout  a   miracle.      As   to   the  original    book  of 
Moles,  or  the  Pentateuch,   we  find  it  was,  by  the 
fpecial  appointment  of  God,  laid  up  by  the  fide  of 
the  ark,  Deut.  xxxi.  25,  26.      The    text  adds,  that 
it  may  he  there  for  a  roitncjs  againjt  chee.     It  was  de- 
pofited  there  as  a   public  authentic  record,  that   if 
any  Ihould  attempt  to  corrupt  the  law,   this  divine 
copy  might  be  produced  againll  them.   Some  think 
it  remained  by  the  ark  till  the  deftrudion  of  Jeru- 
falem,  but  after  that,  it  is  in  vain  to  enquire  further 
about  it.      As  to  the  reft  of  the  infpired  books,  I 
mean,  in  their  firfl  and  original  manufcripts,  we 
know  lefs  of  thcrn  ;  hov/  long  they  were  preferved, 
or  when  they  perifhed.     What  we  pretend  to   is, 
that  they  were  wrote  out  for  the  ufe  of  the  church 
in  their  refpe6live  ages,  and  communicated  in  faith- 


DISCOURSE     X.  259 

ful  copies  from  one  generation  to  anoilK  r.  r,ut  as 
to  the  original  or  Hrlh  hooks,  tlicy  arc  long  lincc 
periflied  and  lolh  Nor  could  it  be  otherwirc,  as  I 
faid, without  a  miracle.      Again, 

2.  I  would  premilc,  that  1  do  not  fuppofc  the 
copies  wc  have  of  the  tirll  original  books  are  lo  ab- 
folutcly  perfect  that  there  is  not  the  leall  error 
therein.  This  is  what  can  be  faid  of  no  ancient 
book  in  the  world,  Tuliy  complains  of  the  Latin 
authors,  that  they  were  publilhed  wiih.many  blun- 
ders and  miftakes  in  his  time  :  and  the  fame  com- 
plaint has  been  made  of  all  others,  whether  Latin 
or  Greek  hillorians,  poets,  and  philofophers.  And 
though  more  may  be  faid  in  behalf  of  the  facrcd 
books,  than  of  any  of  die  rcfl  ;  yet  it  would  be  ex- 
travagant to  aflcrt,  they  are  brought  down  to  us 
free  of  all  mifldkes.  It  is  but  abaut  three  hundred 
)ears  (ince  printing  was  found  out  :  and  before 
that  time  they  were  tranfcribed,  1  may  (ay,  almoft 
an  infinite  number  of  times.  And  I  think  it  not 
pofTible  in  an  ordinary  way,  and  without  infpiraiion, 
that  there  fhould  be  no  errors  in  the  feveral  copies. 
The  ignorance,  hafle,  carelefnefs,  Sec,  of  tranfcri- 
bers  would  probably  betray  them  into  miftakes. 
And  we  find  in  facl,  that  there  is  fome  difference, 
there  are  fome  various  readings,  even  among  the 
moll  ancient  and  authentic  copies.  But  then  I 
have  two  things  to  add,  viz.  that  we  have  reafon 
to  conclude,  that  the  miftakes  would  not  be  many, 
and  that  they  would  not  be  great.  They  would  not 
be  many.  The  high  importance  of  the  things  them- 
fclves  would  excite  more  than  common  care.  The 
church  in  every  age  received  thofe  writings  as  di- 
vine, and  had  a  mighty  veneration  for  the  contents 
of  them  :  and,  confequently,  would  be  watchful 
over  them  that  they  might  not  be  corrupted  and  de- 
praved.    And  as  God  defigned  them  for  the  ufe 

L  1 


s6o  DISCOURSE     X. 

of  the  church  in  all  ages,  oife  cannot  but  cxpecl  a 
fpecial  fuperintendcncy  of  providence  over  them. 
So  that  we  have  realbn,  I  fay,  to  think  the  errors 
would  not  be  many.  And  I  fubjoin,  we  may  ex- 
pert they  would  not  be  great.  It  is  certain,  they 
are  r>ot  in  matters  of  any  great  importance.  All 
ancient  copies  agree  in  every  article  and  doclrinc 
of  religion.  And  what  various  readings  there  are, 
areonly  in  things  of  lefs  weight, in  which  the  chrif- 
tian  faith  and  religion  is  not  much  concerned. 
And  even  here  the  ikiiful  critic  is  able,  by  com- 
paring the  (everal  copies,  to  difcover  which  is  the 
true  and  genuine  reading.  Often  it  may  be  done  ; 
and  where  it  is  otherwife,  and  it  yet  remains  uncer- 
tain which  copv  is  the  true  reading,  which  is  moft 
likely  to  be  the  original  inl'pired  text,  it  is  in  fuch 
minute  matters  that  religion  runs  no  hazards,  fuffers 
no  damage  :  all  copies  agreeing  not  only  in  the 
clfentials,  but  even  in  the  iubllance  and  all  impor- 
tant circumftances  of  divine  doftrines  and  hillories 

of  faa. 

3.  I  do  not  know  that  it  is  necelTary  to  main- 
tain, that  all  that  was  ever  written  by  inlpired  men, 
is  preferved  and  contained  in  our  Bible.  This,  I 
am  fenlible,  is  a  controverfy  of  fome  diflicuUy. 
Jjut  as  1  do  not  think  it  proper  for  the  auditory,  I 
liiallnot  trouble  you  with  it.  Some  have  thought 
the  Bible  mentions  feveral  facred  pieces,  which  we 
have  not,  as  ihc  three  tlioufand  parables  or  proverbs 
of  Solomon,  and  the  tlioufand  and  Jivc  Jongs  ;  be- 
fides  his  books  of  natural  philofophy  ;  for  we  are 
told,  that  he  fpake  of  trees^frcm  the  cedar-tree  thai 
is  in  LtbanoUy  even  unto  the  hyjfcp  that  fp ring eth  out 
of  the  wall.  He  fpake  odjo  of  beajisy  and  0/ Jowls, 
end  oj  creeping  things y  and  of  fjhes.  Thcle  they 
think  might  be  infpired  books,  but  now  are  loft. 
As  alfo  the  books  of  Nathan  the  prophet,  and  of 
Gad  the  feer,  mentioned  i  Chiun,  xxix.  29.     The 


D   I   S  C  O  U   R  S  E     X.  261 

prophecies  of  Ahijah  the  flialonite,  tlic  vifions  oF 
Iddo  the  leer,  2  ChrtMi,  ix.  29.  'i'hc  book  of  ]a- 
fhcr,  [ofh.  X.  13.  ^io  which  ibmc  iiuvc  added  Ic- 
vcral  gofpcls  vvhofc  names  occur  in  Lhc  priinitivc 
writers  ;  and  the  cpiltle  to  the  Laodiccans,  f'pokeii 
of  Col.  iv.  16.  as  they  would  under(t.and  the  text. 
Thefe  they  think  were  the  works  of  inTpired  men  ; 
but  by  fome  means  or  otiicv  now  lofL 

But  others  are  of  a  diii'ercnt  mind,  and  think 
none  of  thefe  writings  were  infpircd.  However, 
I  (hall  pafs  over  this  debate,  and  the  arguments 
produced  on  the  0!)e  fide,  or  the  other,  for  the  cl- 
tablifhing  their  dilferent  opinions.  In  the  mean 
^vhile,  I  do  not  tiiink  it  any  prejudice  to  religion 
to  fuppofe,  though  we  have  no  I'ufncient  evidence 
of  the  faft,  that  there  might  be  fome  divine  writ- 
ings, fome  narrations,  or  gofpels,  for  inltance,  and 
fome  epiftles,  drawn  up  by  infpired  men  that  are 
not  included  in  our  canon,  or  catalogue  of  facred 
books.  The  apoftlcs  bad  their  dillinc!:  provinces, 
■were  difperled  tiirough  a  great  part  of  the  world  to 
fpread  the  chriftian  religion,  they  could  not  ftay 
long  in  a  place,  and  it  is  not  improbable  they  might 
all  of  them,  or  molt  of  them,  leave  abitratls  of  their 
duftrine  behind  them  in  the  places  where  they  had 
been  ;  and  when  they'  took  leave  of  the  churches 
they  had  gathered,  being  called  elfewhcre.  Now 
fliould  it  be  granted,  there  might  have  been  more 
of  thele  than  are  now  come  to  us,  this  is  neither  an 
argument  againfl  the  authority  of  the  books  we 
have,  nor  againfl  their  fufficiency.  There  were 
many  more  things  that  Jefus  did,  than  thofe  the 
evangelifts  have  written,  as  St.  John  tells  us.  And 
no  doubt  there  were  many  difcourfes  he  delivered, 
many  fermons  of  his  apofllcs,  which  they  delivered 
by  infpiration,  that  were  not  recorded.  And  fome 
that  were  occafionally  written,  which  anfwered  the 
end  for  which  they  were  publiflied ;  and  yet  not 


262  D  I  S  C  O  U  R  S  E     X. 

being  intended  for  general  and  univerfal  ufe,  are 
not  preferved  and  continued  in  the  church.  This 
may  be  granted  without  any  difadvantage  to  the 
authority,  or  lufficiency  oF  our  Bible.  Though, 
as  I  {'aid,  we  have  no  certainty  of  it,  and  it  is  more 
than  can  be  proved.      Hereupon, 

4.  What  I  intend,  when  I  fay,  that  the  books  of 
our  Bible  are  the  original  infpired  books  of  Scrip- 
ture, is  in  fliort  this  ;  that  the  books  we  now  have 
and  embrace  as  infpired,  are  thofe  that  the  church 
of  Chrifl:  has  all  along  owned  as  fucb,  and  received 
into  the  canon,  or  catalogue  of  facred  Scriptures. 
It  has  received  all  thefe  books  as  infpired,  and  re- 
ceived none  elfe.  And  further,  that  they  have 
come  down  to  us  in  the  main  uncorrupt.  None  of 
thofe  that  were  once  admitted  into  the  canon  are 
loft ;  and  none  of  them  corrupted  in  any  points  of 
confequence,  or  importance.      Let  me  add, 

5.  The  facred  canon,  or  catalogue  of  infpired 
books,  was  not  compofed  and  finifhed  at  once  ; 
but  gradually,  and  at  different  timesj  This  miay 
be  affirmed  with  refpett  both  to  the  Old  Teflament 
and  the  New,  The  books  of  the  Old  Teftament 
were  delivered  to  the  church  at  diverfe  times  ;  firft 
the  decalogue,  or  ten  commandments  ;  the  two  ta- 
bles wrote  by  the  finger  of  God,  with  the  other 
laws  revealed  on  mount  Sinai  ;  and  afterwards  the 
whole  pentateuch,  or  five  books  of  Moles.  When 
and  where  Mofes  wrote  thefe,  with  other  queftions 
of  the  like  nature  I  pafs  over,  and  fliall  only  ob- 
ferve,  that  the  firfl  and  original  book  of  the  law 
was  laid  up  in  a  cheft  or  coffer,  as  is  fuppofed,  by 
the  fide  of  the  ark,  and  kept  there  as  the  facred 
flandard  of  their  religion  under  that  difpenfation  : 
copies  of  it  being  difperled  among  the  people. 
And  this  was  the  tirfl  part  of  the  fcripture  canon. 
The  other  books  of  the  Old  Teflament  were  ad- 
ded afterwards,  as  they  were  occafionally  written  ; 


DISCOURSE     X.  263 

tiie  perfons  that  tendered  thcin  to  tlic  clinrch 
havinsi  firit  jjivcn  fati^faction  concernin'j  their  in- 
Ipiration.  How  tiiis  was  done,  is  a  qucllion  of 
too  great  nicety,  now  to  be  conddercd  and  refol- 
ved.  Sometimes,  it  is  likely,  they  came  with  the 
power  of  miracles  ;  i'onictimcs  the  perfons,  that 
ottered  any  revelation  to  be  received  by  the  church, 
were  eltablifhedand  known  prophets  ;  or  they  had 
the  tellimony  ot"  allowed  and  approved  prophets. 
They  fpake  in  the  name  of  God,  and  brought  (u(fi- 
cient  credentials  with  them  :  God  giving  tellimc- 
ny  to  them  in  a  fupernataral  way  that  he  lent  them, 
and  that  their  mellage  was  divine.  Let  me  only 
obferve  farther,  with  reference  "to  the  Old  Tella- 
ment,  that  it  is  probable  the  canon  of  it  was  fet- 
tled ;  all  the  books  of  it  reduced  into  one  volume, 
and  delivered  to  the  church  after  the  captivity. 
This  is  the  common  opinion  of  learned  men,  and 
they  make  it  the  work  of  the  great  fynagogue,  as  it 
is  called,  in  which  were  prefent  Ezra,  Haggai,  Za- 
chary,  Malachi,  Kehemiah,  and  Zerubbabel. 
Thel'e  collected  all  the  infpired  books,  fuch  as  were 
written  during  the  captivity,  as  well  as  before,  and 
committed  them  to  the  care  of  the  church. 

The  like  oblervations  mijiht  be  made  concern- 
ing  tlie  canon  of  the  New  Teftament.  It  v.'as  at 
firlt  pubiiflicd  10  tliC  world,  by  Chrilt  andthe  apof- 
lles  in  their  fermon5,  before  any  part  of  it  was 
committed  to  writing.  Nor  was  it  written  all  at 
once,  but  gradually  iomc  atone  time,  and  foine  at 
another  ;  in  what  order,  and  way,  I  am  not  now 
to  enquire.  I  would  only  I'uggcll,  tiiat  as  fevcral 
perfons  were  extraordinarily  called  to  preach  the 
golpcl  and  publifh  the  doctrines  of  it  to  the  world  ; 
io  iorne  of  thofe  were  llirred  up  to  write  for  the 
uie  and  lervice  of  the  church,  at  different  times,  as 
it  pleafcd  God  by  his  ipirit  to  dirett  them.  It  is 
iuppolcd  the  gofpels  were  written  iirlt,  and  that  in 


€^ 


204  D  I  S  C  O  U  R  S  E     X. 

ihe  order  in  which  tliey  now  ftand  in  our  Bible  : 
and  the  epiflies  occafionally,  as  the  affairs  of  the 
church  required,  and  the  infpiring  Spirit  conduced. 
At  lalt,  before  the  age  of  inlpiration  ceafed,  and 
towards  the  clofe  of  it  all  the  writings  of  the  New 
Teftament  were  collected  into  a  volume,  and  left 
as  a  facred  truftto  the  church  in  future  ages.  This 
is fuppofed to  have  been  done  by  St.  John,  whoout- 
lived  all  the  other  apoftles. 

I  have  given  thefe  hints  in  an  hafty,  fuperficial 
manner,  the  illuitrating  and  confirming  of  which 
would  require  more  time  and  difcourfe,  than  1 
doubt  would  be  agreeable  to  fome  of  my  hearers, 
upon  a  fubje61;  fo  much  out  of  their  way.  They 
may  however,  aff'ord  you  an  imperfect  view  of  a 
very  important  fubjeQ:.     And  fo  I  proceed, 

II.  To  prove,  that  the  prefent  books  of  our  Bi- 
ble, are  the  originally  infpired  Scriptures,  that  is, 
the  books  are  the  fame  that  were  at  firft  given  by 
inlpiration  of  God.  We  have  the  fame  pentateuch 
that  Mofes  delivered  to  the  Jews.  We  have  all 
the  relt  of  the  books  both  of  the  Old  and  New 
Teltament,  that  the  ini'pired  writers  left  with  the 
church.  We  have  the  fame  in  number  and  kind, 
and  they  are  not  corrupted  or  depraved  in  matters 
of  moment,  much  lefs,  in  points  fundamental.  I 
will  evidence  this  with  refpetl  to  both  the  Old  and 
New  Teftament :  yet  very  briefly,  that  I  may  not 
too  long  try  your  patience.  Though  methinks,  if 
you  would  confider  the  matter,  I  might  expeO:  your 
attention,  our  faith  and  hope,  our  eternal  all,  de- 
pend upon  the  truth  and  divinity  of  the  Bible,  and 
to  prove  the  books  of  it  genuine,  is  the  fame  thing 
with  regard  to  your  fpiritual  intercfts,  as  it  is  with 
regard  to  your  temporal  concerns,  to  prove  your 
deeds  and  conveyances  are  genuine. 

I.   I   will   begin  with   the  Old   Teftament,   and 
"^rovc  that  could   not  be  changed,  or  corrupted  ; 


.:/ 


D  I  S  C  O  U  R  S  E     X.  26.S 


J 


l)ut  that  we  have  the  Came  original  books,  tliat  Mo- 
les and  the  proDliets  delivered  to  the  Jews. 

To  which  })uri>ore  let  it  he  conlidcred,  that  it  was 
niorullv  iinpoflible,  that  the  books  of  the  Old  'I^ef- 
lanient  Ihould  be  changed  or  corru])led.  The  law 
was  publifhcd  and  revealed  in  a  vciy  lolemn  and 
awful  manner,  at  mount  Sinai.  The  original  book 
was  laid  up,  as  you  have  heard,  in  the  fan4laary,  to 
which  they  might  have  recourle  upon  occahon. 
Copies  were  delivered  out  for  the  ufe  of  the  people, 
and  difperfed  among  them,  with  a  fpecial  charge 
liiat  they  fhould  not  add  thereto,  nor  diminifh  from 
it,  Deut.  iv.  2.  and  again,  xii.  32.  What  things  foe- 
ver  1  comviand  you  objerve  io  do  it.  Thou  Jhalt  noi 
edd  iheretOy  nor  diminifh  from  it.  And  as  they  had 
the  law  in  their  hands,  fo  they  were  obliged  to  have 
\t  in  their  keartSt  to  teach  it  diligently  to  their  cAi/- 
dreUi  and  talk  of  it  when  they  fat  in  their  honfes^  when 
they  zudlked  by  the  luay,  when  they  lay  downy  and 
when  they  ro/e  up  ;  to  wiite  it  vpon  the  door-pofls  of 
their  hinifes  and  upon  their  gatesy  Deut.  vi.  6,  7,  9. 
And  Chap.  xi.  18,  19,  20.  And  fo  converfant 
were  they,  and  fo  eipert  in  their  law,  that  jofephus 
tells  us  they  had  it  conftaiUlv  in  their  mouths,  and 
knew  every  thing  in  it  as  well  as  their  own  names. 

And  as  the  law  was  matter  of  every  one's  ftudy, 
fo  the  pui)lic  reading  of  it  was  a  conflant  part  01 
their  worfliip.  We  are  told,  Mofes  had  in  old  time 
them  (hat  preached  him,  being  read  in  iheir  fyna^- 
gogiies  every  Sabbath  day.  Add  to  this,  that  in  the 
year  of  the  releale,  at  the  end  of  every  feventh  year, 
the  book  of  the  law  was  produced,  and  folemnly 
read  before  all  the  people.  They  read  their  law 
every  week  by  diltintt  portions  in  their  fynagogues, 
or  places  of  religious  worfhip.  And  on  this  occa- 
fion  the  whole  volume  was  brought  forth,  and  read 
before  the  people.  Now  thefe  circumltances,  and 
many  more  might  betaken  notice  of,  make  it  next 


265  DISCOURSE     X. 

to  impoffible,  that  the  law  iliould  be  changed,  or 
corrupted.  They  had  authentic  copies  of  it  among 
them.  Some  of  the  Jews  tell  us,  Mofes  wrote 
thirteen  copies  thereof  with  his  own  hand,  that  he 
delivered  one  to  the  priefts  to  be  preferved  in  the 
holy  place,  and  one  to  each  of  the  twelve  tribes  to 
be  kept  by  the  elders  of  each  tribe.  The  defign  of 
which,  it  is  likely,  was  that  the  people  of  each 
tribe  might  have  an  authentic  copy  to  have  re- 
courfe  to,  if  any  thing  was  thought  to  be  amifs  in 
the  more  private  copies  ;  as  the  whole  nation  upon 
the  like  occafion  might  refort  to  the  copy  in  the 
fanftuary.  This  beiiig  the  cafe,  it  is,  I  fay,  mo- 
rally impoffible  that  a  law  thus  promulgated,  in 
which  a  whole  nation  had  fo  great  an  interell,  their 
government,  polity,  civil  as  well  as  religious  inte- 
rell depending  upon  it  ;  a' law  fo  conRantly  read, 
fo  univerfally  ftudied  and  known  fliould  be  altered. 
None  could  attempt  to  do  it  without  being  difco- 
vcred  ;  nor  would  they  efcape  the  punifliment  due 
by  the  lav/  to  fuch  a  wickednefs. 

Again,  as  a  farther  argument,  it  is  confiderable, 
that  they  had  the  utmoi'l  veneration  for  their  law. 
They  reverenced  it  even  to  fuperflition,  as  might 
be  fliewn  in  many  indances.  Some  have  told  us, 
that  they  thought  every  private  man,  that  could, 
was  obliged  to  write  a  copy  of  the  law  with  his  own 
hand.  And  they  v.ere  flrangely  fuperftitious  in  the 
manner  of  their  writing,  which  however  let  us  fee 
in  what  high  citeem  their  law  was  with  them,  and 
tha.t  they  thought  they  could  not  pay  it  reverence 
enough.  But  to  omit  other  particulars,  I  will  only 
take  notice  that  they  had  an  order  of  men  among 
them,  their  Maforites,  whofe  bufmefs  it  was  to 
watch  over  the  facred  text,  and  take  care  that  not 
(he  leafl  change  fhould  be  made  in  it.  And  the 
pains  they  took  to  this  purpofe  were  very  extraor- 
dinary.    Tliev  numbered  not  only  all  the  verfes. 


D  I  S  C  O  U  R  S  E     X.  267 

but  words  and  letters  of  the  law  ;  took  an  account 
how  often  any  word  occurred  therein  ;  criticifed 
upon  the  form  of  every  letter,  how  differently  it 
was  written  ;  and  employed  an  indullry  and  art  that 
was  almolt  incredible.  Now  was  it  likely,  was  it 
even  pofiiblc,  that  a  book  thus  guarded  fhould  be 
corrupted  ? 

I  might  farther  urge  to  the  fame  purpofe,  that 
our  Saviour,  who  fo  freely  upon  many  occafions 
cenfures  the  Jews,  particularly  the  Scribes  and 
Pharifees  for  their  faults,  never  once  accufes  them 
of  corrupting  their  Scriptures,  or  of  any  dcfigns  of 
that  kind.  He  tells  them  of  their  hypocrify,  their 
opprefTion  and  pride  ;  of  their  making  void  the 
law  by  their  traditions ;  but  never  charges  them 
with  changing  it,  or  corrupting  any  of  the  books 
of  it.  But  rather  bears  teitimony  to  them  in  this 
particular,  whilft  he  dirctls  to  the  fearching  the 
Scripture,  th.ac  is,  the  writings  of  the  Old  Tefla- 
ment  ;  for  thefe  were  all  the  Scriptures  extant  at 
that  time,  and  faith,  that  therein  they  had  eternal 
life  ;  which  he  would  not  have  faid,  had  they  ei- 
ther changed  or  corrupted  it.  And  we  find  the 
apoftle  mentions  the  jews,  as  having  the  facred 
trull  of  the  Scripture  left  in  their  hands,  without 
hinting  one  word  of  their  unfaithfulnefs,  unto  them 
were  committed  the  oracles  of  God.  Now  as  this 
crime,  the  corrupting  the  facred  oracles,  would 
have  been  the  greateft  of  all  crimes,  we  cannot 
imagine  our  Saviour  and  his  apoftles  would  have 
paffed  it  over  in  filence,  had  they  been  guilty  of  it. 

Farther,  the  New  Tellament  frequently  inti- 
mates, that  the  text  of  the  Old  Teftament  was  not 
corrupted.  This  is  implied  in  that  our  Lord  and 
his  apoftles  fo  oRen  confirm  their  dotlrine  thereby, 
and  appeal  to  the  aiuhority  of  Mofes  and  the  pro- 
phets.    The  apoille  in  the  text  declares,  all  Scrip- 

-M  m 


268  D  I  S  C  O  U  R  S  E     X. 

tiirCy  meaning  the  Scripture  of  the  Old  Teftament, 
zvas  given  by  mfpiration  of  God.  And  fpeaking  of 
Timothy's  knowing  the  Scripture  from  his  child- 
hood, he  fays,  they  were  abk  to  make  wife  unto  fal~ 
vation,  through  faith  which  is  i?i  Chriji  Jefus.  An 
argument  that  they  were  entire  and  mot  depraved. 
I  might  fubjoin  the  teftimony  of  their  own  writers, 
as  Jolephus,  for  inftance,  w^ho,  notwithllanding  he 
upbraids  them  for  their  many  crying  iniquities,  and 
imputes  the  dreadful  judgments  that  came  upon 
them  to  their  fins  and  apoflafies,  yet  clears  them  of 
any  guilt  in  corrupting  their  law  ;  and  indeed,  ap- 
plauds their  zeal  in  and  about  it.  And,  which  is 
very  much  to  our  purpofe,  he  gives  us  a  catalogue 
of  the  divine  books  they  had  preferved  ;  the  very 
fame  that  now  we  have.  Philo,  another  of  their 
learned  writers,  bears  teftimony  concerning  them  ; 
that  from  the  going  forth  of  the  children  of  Ifrael 
out  of  Egypt,  from  the  giving  of  the  law,  until  his 
days,  which  was  about  two  thoufand  years,  there  was 
not  fomuch  as  a  word  changed  or  altered  therein  : 
and  adds,  that  there  w^as  not  any  Jew  but  would 
rather  die  an  hundred  times  over,  than  fuffer  his 
law  to  be  changed  in  the  teaft.  And  this  I  think 
fufRcient  to  prove  that  the  Old  Teftament  is  not 
changed  ;  but  that  the  fame  original  infpired  books 
are  communicated  to  the  chriftian  church,  that  the 
church  of  the  Jew^s  received  from  Mofes  and  the 
prophets.  1  muft  haften  through  the  other  clais 
of  argument,  viz. 

2.  To  prove,  that  the  books  of  the  New-Tefta- 
ment  remain  the  fame  and  uncorrupted.  I  ftiall 
only  mention  the  heads  that  might  be  infiftedupon 
more  fully. 

It  is  a  good  argument  that  the  books  left  by  the 
evangelifts  and  apoftles  were  the  very  fame  we  now 
have,  in  that  we  find  in  the  moft  early  writers  of  the 
chriftian  church  quotations  out  of  them,  in  which 


DISCOURSE     X.  269 

the  very  lame  words  arc  produced  wc  now  find  in 
tiicm.  ^Ve  lidvc  feveral  of  thele  qiiotiltions  in  the 
very  firll  writers  ;  vhicli  Hicws  tliat  the  books,  tlie 
chrirtian  ciiurcli  then  made  ufe  of",  and  received  as 
the  writings  of  the  inlpired  apoitles,  were  the  lame 
and  not  difiercnt  books,  from  thofc  we  have  in  our 
hands  and  receive  as  fuch.  We  have  tefUmonies 
to  this  purpolc  above  one  thoufand  five  hundred 
years  old. 

And  then  it  is  obfervable,  that  we  have  in  the 
writers  of  the  primitive  church,  even  in  the  very 
firft  ases,  lifts  of  the  facred  books  of  the  New-Tcl- 
tament.  They  not  only  quote  them,  but  number 
them  ;  mention  the  four  evangelifts,  Paul's  epiftles, 
and  the  reft  as  the  works  of  fuch  and  fuch  perfons, 
whofe  names  they  bear.  I  cannot  here  produce 
the  evidence  of  this  ;  but  dare  be  accountable  for 
it  at  any   time. 

Again,  TertuUian,  one  of  the  firft  of  the  fathers, 
who  lived  within  a  little  more  than  an  hundred  years 
after  the  apoflle  John,  takes  notice  of  the  original 
writings  under  the  hands  of  the  apoflles  ;  as  what 
remained  in  fome  churches  in  his  day.  Now  if 
this  was  f"o,  the  church  at  that  time  had  a  full  op- 
portunity of  fatisfying  themfelvcs  concerning  any 
book,  or  paffage,  by  appealing  to  thofe  churches  as 
to  fuch  particular  books, or  paffages. 

Further,  we  have  the  canon  of  the  New  Teffa- 
ment  owned  and  declared  by  an  early  council  in 
the  primitive  church,  which  hath  left  it  as  it  now  is. 
They  place  the  fame  books,  and  no  more  in  it  than 
what  are  now  received  in  the  proteftant  churches. 

Some  of  the  keeneft  enemies  of  the  chriftian 
faith  owned  many  of  the  books  of  the  New  Tefta« 
ment,  that  is,  that  they  were  written  by  fuch  and 
fuch  perfons  in  whofe  names  they  appear.  Thus 
Julian  the  apoflate  mentions  the  golpels  of  Mat- 
thew and   Mark,  of  Luke  and  John.     And  others 


2/0  D  I  S  C  O  U  R  S  E     X. 

mention  other  books  ;  an  argument  that  nothing 
could  be  objefted  againft  the  iaft,  that  thefe  books 
were  wrote  by  fuch  perfons.  They  herein  grant, 
that  the  chriftians  did  not  forge  their  books,  but  re- 
ceived them  from  fuch  authors. 

I  might  add,  that  fome  of  the  fathers  argue  againft 
the  hereticsthey  oppofe,  that  their  do6trines  did  not 
agree  with  the  unqueilionable  writings  of  the 
apoftles. 

In  a  v/ord,  it  is  not  probable,  nor  indeed  poffible 
that  thefe  books  fhould  be  forged,  be  changed  or 
corrupted  in  any  material  points.  For,  i.  they 
could  not  be  corrupted  during  the  lives  of  the 
apoftles,  \Vhile  the  church  was  under  the  conduft 
of  an  infallible  fpirit,  and  under  the  authority  of 
the  prime  minifters  of  Chrifl's  kingdom.  Should 
any  then  have  attempted  to  impofe  fpurious  writ- 
ings upon  the  church,  there  was  an  eafy  remedy  at 
hand.  We  cannot  fuppofe  any  books  would  then 
be  admitted,  but  what  were  approved  by  the  apof- 
tles and  apoltolic  men.  And  confequently,  for  the 
firft  age  the  canon  of  Scripture  muft,  I  think,  be 
allowed  to  be  fecure.  2.  When  the  divine  books 
were  communicated  to  the  church,  they  were  re- 
ceived with  great  reverence  and  veneration,  and 
efteemed  as  their  glory  and  treafure.  They  look- 
ed upon  them  as  a  revelation  from  heaven,  and 
charter  for  heaven  ;  the  rule  of  their  life,  and  foun- 
dation of  their  hope.  And  we  find  that  generally 
they  would  fubmit  to  any  tortures  and  deaths  rather 
than  renounce  or  part  with  them.  And  can  we 
imagine  they  would  corrupt  them  themfelves,  or 
willingly  fuller  others  to  do  it  ?  No  more  than  you 
would  allow  l:navilli  men  to  tamper  with  the  wri- 
tings by  which  you  hold  your  eflates.  3.  There 
were  great  numbers  of  copies  fpread  abroad  through 
thefeveral  churches  orChrill,  andin  feveral  nations. 
Now  it  cannot  be  thought  all  Iliould  agree  in  a  de- 


D  I   S  C  O  U  R  S  E     X.  271 

fign  of  changing  or  corrupting  the^original  books. 
And  if  fomc  only  fliould  endeavor  it,  the  uncor- 
rupted  copies  would  remain  to  dctctl  them.  4. 
They  were  very  early  and  foon  tranflated  into  dif- 
ferent languages,  and  a  multitude  of  learned  men 
made  it  their  buiinefs  to  teach,  explain,  and  write 
comments  upon  them.  Now  luppoling  there  was 
fomething  wrong  in  one  verlion,  or  in  this  or  that 
copy,  fomething  changed,  added,  or  taken  away  ; 
there  were  many  other  copies,  and  other  verlions 
by  help  of  which  the  neglctl  or  fraud  might  be  and 
■would  be  corrected.  5.  They  were  conltantly  read 
in  their  public  alfemblies.  As  the  primitive  chrif- 
tians  ufed  to  be  very  converlant  with  them  in  pri- 
vate, fo  the  reading  of  them  was  always  a  part  of 
their  folemn  and  joint  worfliip.  By  which  means, 
they  could  not  but  be  well  acquainted  with  them, 
and  have  them  fixed  in  their  minds  and  memories, 
which  would  be  a  fecurity  againft  any  remarkable 
corruption  of  them.  6.  Chriltians  were  foon  un- 
happily divided  into  different  parties  and  opinions, 
had  many  difputes  among  themfelves  about  fbme 
articles  of  their  faith  ;  in  all  which  they  appealed 
to  the  holy  Scripture  as  the  ftandard  of  their  faith, 
and  the  judge  of  their  queflions :  and  coniequently 
no  one  party  could  corrupt  the  fame,  but  the  reft 
would  complain  of  them,  and  expofe  them  for  it. 
7.  Add  to  all  this,  the  watchfulnefs  of  divine  pro- 
vidence, w'hich  we  have  reafon  to  be  latisfied  would 
intcreft  itfelf  in  this  matter,  and  not  fuH'er  the  word 
of  God  to  be  altered  or  corrupted  in  things  of  mo- 
ment, that  concern  the  falvation  of  mankind,  or 
that  would  affeft  and  deflroy  the  defign  of  his  af- 
fording fuch  a  revelation  to  the  world.  In  fiiort, 
it  is  as  reafonable  to  fuppofe,  that  a  crafty  lawyer 
could  forge  a  new  itatutc  book,  and  a  new  body  of 
laws  for  the  people  of  England,  and  bring  them  into 
our  courts,  as  that  any  men,  whatever  their  defigns 


±12  DISCOURSE     X. 

were,  could  change  or  corrupt  the  books  of  \\\t 
New  Teftament,  which  were  received  by  all  forts 
of  chriftians,  as  the  rule  of  their  religion,  and  char- 
ter of  their  happinefs. 

And  thus,  I  hope,  I  liavc  cleared  in  fome  mea- 
fure  the  queftion  relating  to  the  canon  of  Scripture  ; 
have  fhcwn  you  that  tlie  books  of  our  prelent  Bi- 
ble are  the  original  infDired  books  thereof.  I  pro- 
mifed  to  take  nr^tice  of  fome  objetlions  :  but  muft 
ieave  them  to  another  diicourle. 

In  the  mean  while,  what  has  been  faid,  is  matter 
of  nofmall  fatisfadion  and  comfort  to  the  judicious 
and  inquifitive  chriftian.  I'he  Bible  is  his  inheri- 
tance ;  its  teltimonies  the  rejoicing  of  his  heart  ; 
and  it  cannot  but  give  him  a  pleafure,  the  greateft 
pleaiure,  to  fee  thiy  well  eftablilhed,  and  its  autho-- 
lity  viRdicatcd.  And  fliould  we  not  value,  itudy, 
and  endeavor  to  improve  our  Bible,  and  the  feveral 
books  of  it  ;  when  we  have  fo  good  aifurance  that 
they  are  divine.  The  high  importance  of  the 
tilings  contained  therein  fhould  recommend  it. 
The  blcffed  tendency  of  its  doctrines,  fhould  re- 
commend it.  And  methinks  it  ihould  exceedingly 
raii'e  our  efleem  of  it,  that  it  is  a  book  lent  from  God. 
O  learn  to  receive  it,  and  reverence  it  as  fuch  ;  and 
to  anfwer  iheapoltles  character  of  the  Thedalonians, 
in  which  he  fo  much  rejoices,  and  with  which  I  Ihall 
conclude,  For  this  cauje  thank  we  Godzuithout  ceajingy 
lecaufe  when  ye  received  the  ivord  of  God,  tuhich  yc 
heard  of  us,  ye  received  it  not  as  iJie  zvord  of  mciiy  hut 
(as  it  is  in  truth  J  the  word  oj  God, 


DISCOURSE     XI. 

OhJ '■t"^1"I^">>»' 5     ANSWERED,      AND      THE    UsEFUL- 
N'KSS     OF     ScRIPTURK     DISPLAYED. 


2   Tim.    iii.    16. 


All  Scriplnre  is  given  by  infpiration  of  Gody  and  is 
■projiiahlc  for  doctrine,  for  ruproojy  jor  corrtUioUy 
for  injlruclion  in  righieoiijntfs. 

I  HAVE  endeavored  to  clear  and  vindicate  the 
canon  of  Scripture,  have  proved  that  the  books 
of  our  Bible,  are  the  Scriptures  that  were  given  hv 
infpiration  of  God.  I  am  fenhble  that  feveral  ob- 
jettions  have  been  made  to  the  account  I  have  gi- 
ven. But  as  I  am  in  hade  to  come  to  a  conclufion, 
and  cannot  {"uppofe  many  of  my  hearers  fo  weli 
acquainted  with  thcfe  matters,  as  to  dcfire  a  full 
difcuflion  ai^d  examination  of  them,  or  likely  to 
receive  it  with  advantage  ;  I  (hall  in  a  great  mca- 
fure  pafs  them  by,  and  only  mention  a  few  of  thf 
Tiioft  confidcrable. 

1.  It  is  objected,  that  we  know  not  when  or  by 
whom  the  canon  of  the  Old  or  New  Tcftament  was 
fettled  and  ellabliflied.  I  anfwer,  we  have  ven- 
probable  evidence  that  the  canon  of  the  Old  Tel- 
lament  was  fupervifed  and  fettled  by  Ezra  after  the 
return  of  the  Jews  from  captivity  :  and  that  of  *he 
New  Tefiament  by  the  apoftle  John,  as  I  obferved 
before.  However,  it  is  fufHcient  if  we  can  i)rove 
both  were  fettled  whilft  the  church  was  under  th** 
conduct  of  inipired  men  ;  who,  we  may  be   fine. 


,^*t^- 


274  DISCOURSE     XI. 

would  admit  no  books  into  the  canon,  but  fuch  as 
were  authentic  and  divine.  Let  us  lay  the  fcene 
among  ourfeives,  and  in  our  own  nation  :  fuppofe 
we  had  had  a  fucceffion  of  prophets,  and  leveral 
books  of  religion  had  been  written  among  us,  fome 
in  one  age,  fome  in  another  ;  and  offered  to  the 
church  as  infpired,  at  leaft,  before  ail  the  prophets, 
or  other  infpired  perfons,  were  gone  from  among 
us,  and  that  extraordinary  order  ceafed,  all  the  di- 
vine books  were  ffathered  into  a  volume,  and  de- 
livered  to  the  church,  as  the  rule  of  religion.  Sup- 
pofmg  this  the  cafe  :  I  cannot  fee  we  could  realon- 
ably  doubt  of  our  canon,  though  we  knew  not  cer- 
tainly when  it  was  received  in  the  church  whilft  it 
had  infpired  guides.  And  this  is  really  the  cafe 
with  reference  to  the  canon  of  Scripture.  There 
were  feveral  prophets  in  the  }ewifh  church,  as  Hag- 
gai,  Zachary  and  Malachi,  after  the  canon  was  fi- 
nifiied,  as  we  now  have  it.  And  we  may  conclude, 
that  thefe  men  would  neither  fuffer  infpired  books 
to  be  rejected,  nor  fpuriou.s  ones  to  be  obtruded  on 
the  church. 

2.  It  is  objected,  that  there  are  fome  books  both 
of  the  Old  and  New  Teftament  that  we  know  not 
the  writers  of;  and  had  they  been  infpired,  furely 
we  fhould  have  them  under  the  names  of  the  in- 
fpired authors.  To  omit  other  inftances,  it  is  un- 
certain, fay  our  objeftors,  by  whom  the  epiftle  to 
the  Hebrews  was  written,  neither  by  the  apoftle 
Paul,  by  Luke,  his  conftant  companion,  or  by  Cle- 
mens his  fellow  laborer,  as  he  is  called  j  or  by  Bar- 
nabas. Some  of  the  ancients  afcribe  it  to  one  of 
thefe,  and  fome  to  another.  I  anfwer,  that  though 
the  writer  of  this  or  that  book  might  for  reafons, 
which  then  had  their  weight,  be  lupprefied  for  a 
time  ;  yet  at  laft  it  was  generally  known.  Thus, 
for  example,  almod  all  antiquity  agreed  that  the 
epiftle   to  the  Hebrews   was  wrote  by  the  apoftle 


DISCOURSE     XI.  275 

Paul.  But  I  aufwer  further,  the  chara6er  of  the 
book  itfelf  i»  of  far  greater  moment,  than  ihe  name 
of  the  writer.  If  it  brought  evidence  tiiat  it  was  a 
divine  book,  the  qucllion,  who  wrote  it  -^  is  not 
\en'  material.  And  if  it  was  recei\ed  as  an  in- 
fpircd  book  in  the  age  when  it  was  wrote,  and  whilft 
the  church  was  governed  by  infpircd  men,  as  I  faid 
before,  tliis  would  be  fufficient  to  fatisfy  the  church 
in  any  after  age  concerning  it. 

3.  It  is  pretended,  there  were  many  other  books 
belides  thefe  we  retain  in  our  canon,  that  went 
abroad  in  the  primitive  church  under  the  name  of 
inlpircd  authors  ;  and  how  come  thofe  in  our  can- 
on only  to  be  admitted,  and  the  reft  rejefted  ; 
when  they  claimed  equal  authority  ?  I  ani'wcr  to 
this,  I  grant  there  was  in  the  firft  ages  of  chriftianity 
a  great  number  of  apocryphal  wrjitings.  It  rnay 
well  be  fuppofed,  that  when  fo  admirable  an  infti- 
tution  as  that  of  the  chriflian  religion  firft  took 
place  in  the  world,  its  profellors  would  be  com- 
menting upon  it  in  a  great  variety  of  books,  which 
they  did  under  different  titles,  as  afts,  epiftles,  gof- 
pels,  intineraries,  recognitions,  martyrdoms,  and 
the  like.  And  as  thefe  would  be  read  by  all  forts, 
fo  it  is  not  improbable,  but  fome  of  them  might  for 
a  time  pafs  for  divine  and  inipired.  But  I  add, 
when  the  church  came  to  examine  and  try  them, 
they  were  rejected,  as  being  different  from  the  ge- 
nius, fpirit,  and  manner  of  the  apoftles,  as  Eulebius 
gives  the  reafon  ;  they  were  not  fulhcicntly  recom- 
mended, were  not  approved  by  any  apoflle  or  apof- 
tolic  men  ;  were  found  deftitute  of  internal  cha- 
raders,  in  fome  things  contrary  to  the  unqueihion- 
able  writings  of  the  apoftles,  &c.  And  therefore 
•whatever  efteem  they  might  once- have,  they  were 
upon  good  reafon  afterwards  fet  afide,  and  of  no 
authority,  and  became  negleded. 

N  11 


276  DISCOURSE     XL 

4.  It  is  farther  objefted,  that  fome  of  the  books 
in  our  canon,  were  not  owned  and  received  in  the 
firft  age  of  the  church.  I  anhver,  this  may  be  grant- 
ed without  any  prejudice  to  the  authority  of  thefe 
books.  The  canon  was  not  compleated  at  once, 
as  I  have  already  obferved,  but  was  a  gradual  thing. 
The  books  of  the  Nev/  Teftament  were  written 
fome  at  one  time,  fome  at  another,  upon  different 
cccafions.  The  apoities,  you  know,  v/ere  fent 
forth  to  difciple  all  nations,  to  pyeach  the  gofpel  to 
every  creature,  and  in  their  journies  up  and  down, 
thev  wrote  many  of  their  epiftles.  And  as  the 
church  was  under  perfecution,  and  one  part  lay  at 
a  great  diftance  from  another,  we  need  not  wonder 
that  fome  churches  had  infpired  writings,  which 
others  at  firft  knew  nothing  of ;  and  hence  might 
proceed  the  fcruples  that  thofe  had  with  reference 
to  particular  books.  They  were  but  lately  come 
to  their  hands  ;  they  had  not  fufficient  opportunity 
of  examining  them,  and  of  receiving  the  tellimony 
of  their  brethren    concerniniT  them,'    But  then  I 

o 

add,  after  due  exami.iaiion,  the  books  referred  to 
in  the  objedion,  were  univerfally  received.  So 
that  in  reality,  this  is  fo  far  from  being  an  obje8;ion 
againft  the  canon,  that  it  is  an  argument  in  favor  of 
it.  The  church  firic  queftioned  fome  books,  and 
doubted  of  them  ;  which  fhews  they  were  not  cre- 
dulous. But  afterwards  they  admitted  them  as 
divine;  which  fhews  they  had  fatisfaftion  concern- 
ing them.  In  a  word,  the  firft  chriftians  engaged 
in  the  profeffion  of  their  religion,  not  with  the 
loofenefs,  indifference,  and  treachery  of  our  times  ; 
but  \  ith  an  extraordinary  warmth,  zeal,  and  felf- 
denial.  Religion  was  the  greateft  thing  in  the 
world  with  them.  They  would  not  betray  the 
chrift'an  church,  p^rt  with  any  doftrine,  or  any 
rule  of  praftice  in  the  N*^w  Teitament,  much  lefs 
any  book  of  it,  for  alt  the  world.     The  facred  vo- 


DISCOURSE     XL  377 

liimcs  were  dearer  to  thcni  than  tlicir  lives.  No 
ijidiicemciit,  proinifcs  or  threatning.s,  rewards  or 
terrors,  could  prevail  with  them  to  give  them  up,, 
or  fuft'er  them  to  be  depraved.  I  migiit  fuhjoin, 
that  all  the  hooks  of  the  New  Teftamtnt  feem  \  ery 
much  of  a  piece;  all  written  with  the  fame  fpirit, 
and  worthy  of  the  fame  divine  author.  Not  one 
oftiiem  has  any  internal  character  that  difo;rdces  it, 
or  brnigs  it  under  fufpicion.  So  that  as  the  bo  iks 
■we  at  prefent  have,  are  the  fame  the  hiil  chriltians 
owned,  after  great  cai^i^pn,  ferious  and  fln^t  ex- 
amination, when  there  was  any  room  for  cqucdion, 
owned  as  divine,  and  gloried  in  as  a  treafure  from 
heaven,  wc  have  abiinddnt  reafon  to  own  them  as 
fuch  too.  Our  Scripture  is  the  fame  with  thcirs> 
both  given  by  infpiration  of  God,  both  have  that 
gofpe!,  which,  as  the  apoftle  exprcfies  it,  the  Hijiy 
Ghcjlfent  down  from  heaven. 

And  thus  1  have  finiflicd  the  third  thing  propof- 
cd  under  the  head  of  vindicating  the  canon  of 
Scriptuie.  W'h.at  remains  in  the  courfc  of  the  ge- 
neial  method,  is  to  anfwer  objetlions  againit  the 
infpiration  thereof.  A  crrcat  deal  has  be^n  offered 
to  prove  that  the  Scripture  is  given  by  inrpiraiioii 
of  God.  Many  volumci  formerly,  and  of  late,  have 
been  filled  with  the  argument.  But  notwithftand- 
ing  all  that  has  been  laid,  or  can  be  faid,  there  are 
fome  that  it  feems  are  not,  will  not  be  fatisfied. 
And  I  (hall  now  confider  what  thefe  perfuns  have  to 
alledge  as  the  reafon  of  their  infidelity  ;  if  one  may 
fupp ole  they  have  any  thing  for  it  that  deferves  the 
]iame  of  reafon.  Was  I  hv^re  to  defend  the  caufe 
of  religion  at  large,  I  fhould  divide  the  objeftors 
into  different  cialfes ;  for  they  feem  to  be  of  differ- 
ent thoughts,  and  act  upon  different  principles  in 
their  oppofition  to  the  tiible.  Some  inlinuate,  that 
fupernatural  revelation  is  ncedlefs,  and  that  natu- 
ral religion,  as  they  call  it,  is  not  only  fufiicient,  but 


278  DISCOURSE     XL 

really  preferable  to  that  of  the  Scripture,  which 
they  reprefent  as  dull,  abfurd,  involved  in  difficul- 
ties, and  unintelligible. 

Others  fpeak  a  little  more  modeftly.  They  al- 
low the  Bible  has  its  excellencies  :  but  then  they 
think  it  wants  evidence  of  its  divinity.  They 
would  be  willing,  they  pretend,  to  fee  it  well  prov- 
ed ;  but  there  are  difficulties  in  their  way  that  they 
cannot  get  over. 

And  fome  of  thofe  that  would  be  thought  more 
in  earneft,  have  collefted  i'^^m  ancient  and  modern 
writers  all  the  exceptions  and  cavils  they  can  meet 
with  againfl  particular  paflages  of  the  Bible.  Thefe 
they  fet  off  with  fuch  ornaments  of  language  and 
oratory,  as  they  are  mailers  of,  and  fend  them 
abroad  into  the  world  as  reafons  againft  the  Scrip- 
ture. 

Others  attack  our  arguments  by  which  we  fup- 
port  the  authority  of  the  Bible,  and  endeavor  to 
raife  difficulties,  and  ffiew  the  weaknefs  of  them  ; 
fuch  as  are  taken  from  miracles,  pi^ophecy,  the 
fpreading  of  the  chrifUan  religion,  and  the  like. 

But  the  main  body  of  the  antifcripturifts  aft  a 
different,  and  even  a  meaner  part.  All  their 
llrength  lies  in  a  few  quirks  of  wit,  that  they  have 
picked  up  in  common  converfation,  or  in  the  clubs 
of  their  companions.  They  neither  read,  lUidy, 
nor  underftand  any  part  of  the  Bible,  nor  do  they 
<:oncern  themfelves  with  the  reafons  that  are  offered 
in  its  behalf.  They  have  received  prejudices  a- 
gainjR;  it,  and  thefe  they  run  away  with  without  ever 
examining  matters.  They  get  hold  of  a  few  topics 
of  raillery,  fmgle  out  a  few  texts  and  phrafes,  which 
they  have  learned  in  their  manner  to  reprefent  as 
ridiculous  ;  and  from  the  abufe  of  thefe,  they  con- 
demn the  whole,  and  even  think  they  have  gained 
a  viftory. 

I  am  pcrfuaded,  you  do  not  expcQ;  that  I  ihould 


DISCOURSE     XI.  279 

examine  all  their  pleas,  and  lay  open  the  cavils  that 
each  clafs  of  them  bring  agaiiift  the  authority  of 
the  Scripture.  This  would  take  up  more  lime  than 
I  defign  to  employ  in  the  remaining  part  of"  the 
iiibjed.  And,  as  1  would  hope,  1  am  not  at  pre- 
sent /peaking  to  any  of  this  unhappay  charader,  it 
islefs  neecfiary  to  infill  largely  on  thefe  things.  I 
fliall  however  for  the  cojihrming  your  faith,  take 
notice  of,  and  endeavor  to  remove,  fbme  of  tlic 
more  plaulible  objedions.  I  fhall  run  through 
them  briefly,  and  fopafson  to  what  may  be  thought 
more  ufcful. 

1.  Some  of  thefe  perfons  take  offence  at  the  ftylc 
of  the  Scripture:  they  pretend  it  is  low,  flat,  and 
dull  i  has  none  of  that  vivacity  and  fpirit  that 
might  be  expetted  in  an  infpired  book.  1  anf  wer, 
this  objection  is  not  true  with  refpett  to  the  whole 
Bible.  There  is  as  true  rhetoric,  as  flrong  figures, 
as  much  pomp  and  grandeur  of  ftyle,  in  lome  paris 
of  the  holy  Scripture,  as  in  any  book  in  the  world, 
job  is  thought  to  be  not  only  the  firll,  but  the  fineft 
ipecimen  of  poetry  that  has  yet  been  produced  by 
any,  either  ancients  or  moderns.  Several  of  the 
prophets  deliver  themfelves  in  the  fublimeft  drains 
of  oratory.  And  it  has  been  obferved  of  the  apof- 
tle  Paul,  that  there  is  often  not  only  a  great  purity 
in  his  language,  but  much  art  in  his  ffyle  ;  and  that 
in  his  defence  before  Felix  and  Agrippa,  he  out- 
foars  the  b.ighell  flights  of  Cicero  and  Demoflhenes. 

13ut  1  grant,  the  main  of  the  Bible  doth  not  run 
in  this  drain  of  an  orator.  But  then  this  is  fo  far 
from  being  an  objettion  againfl  it,  that  it  is  rather 
an  argument  of  its  divinity.  It  fpeaks  from  God, 
teaciies,  commands,  enaCis,  promifes,  and  threatens 
in  the  name  of  the  oreat  Sovereign  of  the  world, 
l^he  importance  of  iis  matter,  and  the  authority  of 
its  auLhoF,  arc  its  oratory.  And  indeed,  thele  con- 
fideicd,  human  oratory  would  be  an  abafement  to 


28o  DISCOURSE     XL 

:.;.  When  a  prince  fpeaks  from  the  throne,  he  doth 
liot  afllimc  theftylc  of  a  common  declaimer,  nor 
j.ite  arts  of  perfuafion  ;  his  authority  fuperfedes  all 
the  neceliity  of  thcfc  things.  And  fo  it  is  in  the 
cafe  before  us. 

Others  farther  object,  the  difficulty  and  obfcu- 
Tity  of  Scripture.  They  think  had  it  been  a  reve- 
lation from  heaven,  it  v.'ould  have  been  plain  to  all, 
and  upon  a  level  with  every  mans  underftanding  ; 
as  every  one  is  fo  much  concerned  in  it.  To  this 
I  anfwer,  that  what  is  abfolutely^  neceilary,  is  eafy 
and  obvious.  None  can  mifunderftand  the  Scrip- 
ture in  the  great  effential  points  of  religion,  with- 
out wilful  and  wicked  negleti.  In  the  mean  time, 
I  nckrowledge  there  are  difficulties,  confiderablc 
difficulties  in  the  Bible  ;  and  as  it  deferves,  fo  it 
requires  a  good  degree  of  pains  and  diligence 
rigntly  to  underftand  it.  So  it  has  pleafed  God  to 
order  and  ftate  his  revelation.  Some  things  are 
exceeding  plain  and  eafy  ;  fome  things  proiound, 
intricate  and  difficult;  which  demand,  the  clofefl 
attention,  and  are  fit  to  employ  the  flrength  of  the 
greateft  genius's  and  ftrongeft  capacities  :  a  difpen- 
iation  that,  I  doubt  not,  has  a  great  deal  of  the 
"wifdora  and  goodnefs  of  God  in  it.  But  this  is  a 
matter  that  needs  farther  explaining  ;  and  it  would 
be  for  many  reafons  proper  more  fully  to  confider 
it.  But  I  have  not  room  here  to  make  the  necef- 
fary  enlargement. 

2.  It  is  an  objection  againft  the  Bible,  that  Ibme 
who  are  fond  of  fo  un'nappy,  and  one  would  think 
uncomfortable  a  caufe,  as  that  of  infidelity,  leem  to 
triumph  iri  that  it  contains  doBrines,  and  relates 
fafcls,  that  are  not  only  abfurd  and  unreafonable,  but 
downright  impofTible.  And  confequently,  cannot 
be  infpired,  or  a  revelation  from  God.  Many  in- 
ftances  are  given  us  under  this  head  j  as,  the  uni- 
vcrfal  deluge,  the  prcfervation  of  fuch  a    number 


1)   1   S  C  O  U  R  S  K     XL 


201 


oF  creatures,  w'wh  proper  food,  in  lo  {"inail  a  vcfTcl  as 
the  ark  ;  that  an  als  Ihould  Ipcak  ;  that  the  luii 
Ihould  (land  ilill,  and  yet  the  iramc  ol  nature  not 
thrown  into  eoiiKuhoii  ;  that  Jonah  Ihould  live  in  a 
whale's  belly  (o  lon<^  without  relpiration,  and  not 
be  digcfted  in  the  llomach  of  the  filh,  &c.  And 
what  diihcultics  tht-y  hud  in  lume  doctrines  of  re- 
ligion, is  well  knc;wn  ;  as,  the  trinity,  the  incai  . 
nation,  a  virgin  bringing  rt)rth  a  fon,  God  and  inaii 
united  in  one  perlon,  the  roiurrcttion  of  the  dead, 
and  the  li!:e.  Thefe,  fay  they,  are  not  only  above 
our  comprehenlion,  but  impoliible  ;  from  wherice 
they  conclude,  they  are  fuHicient  to  iink  and  r-jiii 
the  credit  of  any  book  that  delivers  them  as  true. 
To  which  I  reply,  i.  That  many  things  appear  in- 
credible, and  impo'iibie  tor  a  time,  that  af'tervvard* 
are  well  enough  ujiderllood  ;  appear  impoliible  to 
("ome,  yet  are  certain  and  cafy  to  others.  A  mul- 
titude of  initances  may  be  produced  to  illuUrate 
this  from  ihe  difcoveries  that  have  been  made  in 
natural  philolophy.  It  was  once  thought  impoffi- 
ble  there  ihould  be  antipodes  ;  and  yet  now  no 
body  qvieflions  it.  The  king  of  Siam,  it  is  laid, 
thought  himftlf  affronted  by  the  Dutch  ambaffa- 
dor,  when  he  told  him  that  in  Holland  the  v/atcr 
would  become  i"o  hard  in  cold  weather,  that  men 
or  elephants  might  walk  upon  it.  2.  We  believe  a 
great  many  things  we  do  not  underftarid,  cannot 
account  for,  and  have  rcafon  to  think  as  impoiIible 
as  any  of  the  things  the  objeClion  refers  to  in  Scrip- 
ture. What  notion  have  we  of  the  infinite  divifi- 
bility  of  matter,  the  union  of  foul  and  body,  a  vital 
union  between  Ipirit  and  mntter.  This  every  one 
believes,  and  yet  no  wife  maii  will  undertake  to 
explain.  Nothing  is  more  univerlally  agreed  upon, 
as  abfolutely  necelfary,  than  ilic  eternity  of  God; 
and  yet  the  very  notion  is  amazing,  fhocks  the 
faculties,    and   almolt  ovcrv.  Iielms  the  mind  ;  that 


282  DISCOURSE     XI. 

any  thing  fliould  exill  wiL'hout  a  caufe  of  its  cxift- 
ence,  as  God  doth,  is  utterly  inconceivable,  and 
\^ere  we  not  conltrained  to  fay,  it  muft  be  fo  ;  we 
fhould  be  ready  to  fay,  it  is  impoffible.  And  the 
like  difficulty  might  be  obfervedof  the  divine  om- 
niprefence,  or  infinite  extenfion.  The  thing  itlelf 
is  deraonltrable,  and  yet  the  mode  inexplicable. 
In  fliort,  we  live  in  a  world  of  mytteries  :  A  mul- 
titude of  things  we  fee  and  believe  are  fo  ;  that 
they  are,  is  plain  and  certain  ;  yet  how  they  are, 
we  know  not;  arid  (hould  be  apt  boldly  to  pro- 
nounce they  could  not  be,  but  that  we  are  fure  they 
are.  How  unreafonabJe  is  it  then  to  objeft  againtt 
the  Bible,  becaufe  it  delivers  to  us  fome  things  we 
do  not  underftand  ;  efpecially  if  the/  refer  to  the 
incomprehenfible,  unfearchable  nature  of  God,  or 
the  extraordinary  a8;s  of  infinite  power.  But  3.  I 
"would  afic  the  objeftor,  whether  he  believes  God 
made  the  world  ?  If  fo  ;  all  his  cavils  upon  this 
head  muft  be  abfurd.  For  nothing  can  feem  more 
impoffible,  and  can  be  more  hard  to  be  believed, 
than  the  doftrine  of  the  creation  ;  that  fomething 
iliould  be  made  out  of  nothing.  The  famous  phi- 
lofopher  Ariftotle  laid  it  down  as  a  maxim,  againft 
Avhich  there  was  no  contefting,  that  nothing  can  be 
produced  from  nothing.  Nor  indeed  can  it  be  de- 
nied, without  having  recourfe  to  infinite  power. 
Now  fmce  it  is  granted  by  many,  at  leaft,  that  re- 
jeft  revelation,  that  God  made  all  things  out  of 
nothing  ;  or  more  properly,  when  there  was  nothing, 
did,  by  his  fovereign  word  and  command,  bring  all 
things  into  being.  Since  this  is  not  thought  im- 
poffible ;  nothing  elfe  certainly  ought  to  be  (o  ; 
nothing,  I  am  fure,  related  in  the  Bible.  I  pro- 
ceed to  another  objettion. 

3.  Some  alledge  contradiftions  in  Scripture,  and 
thence  infer  it  cannot  be  infpired.  I  anfv/er,  the 
contradictions  obje6led  are  only  feeming,  but  not 


W^^' 


DISCOURSE     XL  283 

real.     Nor  do  I    know   one  particular  that   is  not 
capable  of  a   rational   (blution.      A   iiitle   fl;ill  in 
criticilm,   in    the    Hebrew   and    Greek   languages, 
their  idioms  and  properties,  and  the  antiquities  and 
cuitoms  of  thofe  countries,  where  the  Icencs  men- 
tioned in  Scripture  lay,  and  the  alfairs  were  atled, 
will    clear  the   main  diHiculties.      A  dillintiion    of 
the  different  fenles  of  words,  of  the  different   fub- 
jetts  and  times,  will  often  do  it.     Thus  when  it  is 
laid,  it  is  appointed  for  all  vien  once  to  die.     And 
elfewhere,  if  a  man  keep  Chrijl's  faying ^  he  Jhall  ne- 
ver fee  death.     There   is   no   contradiftion.     The 
one  place  fpeaking  of  natural,  the  other   of  fpirit- 
ual   or  eternal  death.     So   when  Mofes  fays,  God 
rejled   on  the f event h   day Jwrn  all  his  work.      And 
Chrifl  faith,  ray  Father  worketh  hitherto.     There  is 
no  oppofition  or  contradiction  :   Mofes  fpeaking  of 
the  works  of  creation,  and  Chrifl  of  the  works  of 
providence.      Chrift  fays,  John  the  baptijl  was  Eli^ 
as   that  was  to  come.      And  yet   John   the  baptifl 
when  he  wasafked,  whether  he  was  Elias  ?  anfwer- 
ed,  /  am  not.      He    was  not  Elias  in   perfon,    but 
was  Elias   in  office  and  fpirit,  as  I  may  fay,   and 
confequently,   here  is  no   contradidion.      Samuel 
tells  us,  God   will  not  repent.     And  yet  elfewhere 
we  read,  that  he  did  repent,  that  he  made  man  on 
the  earth.     That  he  made  Saul  king.     But  here  is 
no  contradiftion  :   repentence  fignifies    in  the  one 
place  a  change  of  mind  and  council,  from  want  of 
forefight  of  what  would  come  to  pafs.      And  thus 
God   cannot    repent.     But    then   he   changes    his 
courfe,  as  men  do  when  they  change  their  minds ; 
and  fo  he  may  be  faid  to  repent.     And  in  the  like 
method  moft  of  the  reft  of  thefe  appearing  contra- 
di61ions  may  be  reconciled,  viz.  by  diftinguifliing 
ambiguous  words,   diflinguifhing   different   times 
and  relpecls,  Scz.     Let  me  add,  that  conftdering 

O  o 


284  D  I  S  C  O  U  R  S  E     XI. 

the  nature  and  quality  of  the  Bible,  that  part  of  it 
is  the  moil  ancient  book  in  the  world  ;  that  it  is 
written  in  a  language  but  very  imperfe6lly  under- 
ftood  ;  that  it  contains  a  great  variety  of  matters  ; 
treats  of  fubjefts  of  exceeding  difficulty  as  well  as 
importance,  it  is  not  to  be  wondered  at,  if  fomepaf- 
fages  occur  not  eafy  to  be  underflood,  and  that 
may  appear  at  firft  fight  inconfiftent.  In  the 
mean  time  it  muii  argue  a  bafe  humour  of  cavil- 
ling, and  a  ftrong  prejudiceagainlt  the  caufe  of  the 
Bible  torejeftit  on  this  account  ;  when  it  comes  re- 
commended to  us  with  fuch  a  torrent  of  Evidence. 
4.  It  may  be  obje6led,  that  if  the  Bible  be  di- 
vinely infpired,  and  the  fubjefts  of  it  of  that  impor- 
tance to  mankind  as  is  pretended  ;  matters  would 
not  fure  have  been  left  under  fo  m-uch  uncertainty, 
and  fo  much  in  the  dark  :  but  a  revelation  inten- 
ded for  the  good  of  all  would  have  been  accom- 
panied with  an  evidence  convincing  to  all.  I  an- 
fwer,  the  evidence  is  fufficient.  Had  it  been  over- 
powering, there  had  been  no  virtue,  no  excellency 
in  believing.  God  defigned  to  try  the  tempers  .of 
men  ;  that  as  is  faidin  another  cafe,  M^jy  that  were 
approved  might  be  made  7nanifejl.  But  I  anfwer 
further,  this  objeftion  rudely  arraigns  the  fove- 
reignty  of  God,  and  prefcribes  to  infinite  wiidom. 
It  is  like  the  clay  rifing  up  againft  the  potter,  fay- 
ing why  haft  thou  formed  me  thus  ?  indeed  fuch 
cavils  would  be  endlefs,  ftiould  we  indulge  the  vile 
temper.  We  might  as  decently  afl<,  why  did  God 
make  mankind  liable  to  fin  ?  why  did  he  fuffer  him 
to  lin  ?  why  did  he  not  make  every  man  an  angel, 
and  every  angel  a  feraph  ?  but  as  fuch  a  humour  as 
this  is  utterly  inconfiflent  with  the  fubjeftion  and 
reverence  due  from  a  creature  to  the  author  of  his 
being,  fo  it  would  undo  him  even  in  heaven  could 
it  find  a  place  there.  Prefently  caft  him  down,  as 
the  like  it  may  be  did  the  apoftate  angels,  and  lay 


DISCOURSE     XI.  285 

him  in  chains  of  darknefs.  We  have  abundant  ev- 
idence of  Scripture  revelation,  all  that  God  law  fit 
to  grant,  and  all  that  is  nccellary.  He  re(}uiros  in 
order  to  believing,  an  humble,  teachable  dilpoii- 
tion.  IF  inftead  of  this,  we  allow  ourfelves  un- 
reafonabU'  to  carj)  and  find  fault,  the  guilt  of  our 
Infidelity  will  lie  at  our  own  door,  and  our  blood 
will  be  upon  our  own  head. 

5.  It  is  objected,  that  notwithftanding  all  that  is 
faid  in  behalf  of  the  Bible,  and  of  chriltianity,  nia- 
hometanifm  pretends  to  as  irlorious  things,  and  has 
fpread  as  much  in  the  world,  and  yet  is  a  vile  im- 
podurc.  But  it  would  be  eafy  to  fhew,  that  there 
is  nothing  in  this  objeclion,  could  I  allow  myfelf 
to  flay  upon  it,  and  to  fhew  that  the  cafe  of  chrifli- 
anity  and  the  religion  of  Mahomet  vaftly  difier. 
The  one  has  all  the  marks  of  impofture  imaginable 
in  it,  and  the  other  none  at  all.  Let  me  fuggeft  a 
few  things  here. 

Mahomet  accommodated  his  religion  to  the  hu- 
mours of  the  Arabians,  and  therefore  retained 
therein  fuch  rites  and  ceremonies  as  they  were  fond 
of,  and  had  been  accuftomed  to,  and  indulged  them 
in  fuch  fins  as  he  found  them  moll  additled  to. 
But  nothing  of  this  can  be  charged  on  chriftianity. 
Chrifl  and  his  apoftles  flritlly  forbid  all  fin,  requir- 
ed of  all  without  exception  the  mortification  of 
their  mofl  beloved  lufts,  cancelled  the  ancient  cere- 
monies of  the  Jews,  and  all  the  foolifh  fuperftiti- 
ons  of  the  Heathens.  Our  Saviour  made  no  allow- 
ance, granted  no  indulgence  here.  And  yet  his 
religion  prevails  againfl  the  ftrongell  corruptions 
and  moil  inveterate  prejudices. 

Mahomet  changed  his  religion,  altered  his  laws 
and  ceremonies;  as  he  found  the  humours  of  the 
people  required.  He  fometimes  eflablilhed  one 
law  and  manner  of  worfhip,  and  then  fuperfeded 
it ;  pretending  divine  revelation  for  both  ;  though 


286  D  I  S  C  O  U  R  S  E     XL 

they  were  inconfiflent.     But  Chrift  was  always  the 
fame  and  his  laws  invariable. 

Mahomet  introduced  his  religion  among  a  peo- 
ple of  the  moft  ftupid  ignorance,  and  confequently 
prepared  to  receive  any  delulions  that  fliould  be 
artfully  carried  on.  It  is  faid,  there  was  but  one 
perfon  in  Mecca,  where  he  began  his  forgeries,  that 
could  write  or  read.  Whereas,  on  the  other  hand, 
Chrift  appeared  among  the  moft  learned  people  in 
the  world,  and  v/hen  learning  was  at  the  greateft 
height. 

Mahomet  never  durft  venture  either  upon  pro- 
phecy or  miracle,  though  urged  and  ftrcngly  preff- 
ed  on  that  head  ;  being  conicious  of  his  own  inabi- 
lity. But  you  know  how  much  of  both  thefe  at- 
tended the  miniftry,  and  eftablifiied  the  authority 
of  the  Lord  Jefus. 

Further,  Mahomet  forbad  under  pain  of  death  all 
difputcs  about  his  religion.  Whereas  Chrift  fub- 
mitted  his  to  a  free  examination  and  enquiry. 

Laftly,  the  religion  of  Mahomet  owed  its  fup- 
port  to  the  power  of  the  fword,  and  was  by  that 
means  propagated.  Whereas  Chrift  and  his  apof- 
tles  neither  had,  nor  would  accept  of  any  fuch  aux- 
iliaries and  helps.  The  toeapons  of  their  warfare 
were  not  carnal^  hut  fpiritual,  and  mighty  through 
God. 

So  that  though  it  muft  be  granted,  that  maho- 
metanifm  has  prevailed  in  a  great  part  of  the  Vvorld, 
God  having  in  his  juft  judgment  given  up  a  peo- 
ple to  ftrong  delufions,  tiiat  had  the  chriftian  reli- 
gion among  them,  but  wofully  perverted,  and  grew 
weary  cf  it.  Though  this  muft  be  acknowledged, 
it  can  be  no  diminution  of  the  honor  of  the  chrif- 
tian religion,  or  argument  againft  its  divinity,  fince 
it  is  fo  evidently  of  a  different  nature,  and  made  its 
way  through  the  world  in  a  very  difterent  manner. 
Several  nations   believe  and  receive   mahomctan- 


DISCOURSE     XI.  287 

ifm,  but  fuch  are  fubciucd,  and  the  conqueror  may 
inipole  what  laws  he  pleafes  upon  the  conquered. 
Once  more, 

6.  It  is  obje6ied,  if  the  Bible  be  the  wc^rd  oi' 
God,  if  the  chri{tinn  religion  be  divine,  if  the  Son 
of  God  came  from  heaven,  as  is  related  thereiii;and 
introduced  and  eltabliflicd  his  religion  in  the  man- 
ner, as  is  there  pretended,  it  is  (Irangc  it  has  had 
no  greater  and  better  cflfccts  in  the  world.  If  it  be 
fo  excellent  an  inllitution  ;  hov/  come  they  that 
profefs  it  to  live  no  better  than  other  people  ?  To 
this  I  anfwer  in  a  word  or  two,  and  I  have  done 
with  the  objeBions.  (1.)  Multitudes  profefs  them- 
fclves  chriltians  that  are  not  fo.  And  we  muft  not 
judge  of  chriltianity  from  the  conduft  of  fuch  that 
only  ufurp  the  name.  Suppofe  a  company  of  men 
fhould  enter  themfelves  among  the  ftri6left  feft  of 
philofophers.  Yet  if  they  never  acquainted  them- 
felves with  their  do6lrines  ;  never  enquired  into 
the  precepts,  nor  regarded  the  rules  of  the  profef- 
fion  ;  how  excellent  Ibever  the  iuiUtution  was,  it 
could  have  no  influence  upon  fuch  votaries.  And 
this  is  the  cafe  of  large  numbers  that  are  called  chrif- 
tians.  They  profefs  the  Ijible,  but  they  know  little 
or  nothing  of  it.  They  bear  the  name  of  Ch rift, 
and  pretend  to  be  his  followers  ;  but  they  never 
received  his  dodrine,  nor  his  fpirit.  And,  confe- 
quently,  by  meaiures  ought  to  be  taken  from  tliem 
in  judging  of  the  chriftian  religion.  I  anfwer, 
(2.)  Chriftianity  has  wrought  a  glorious  reforma- 
tion in  the  world.  That  body  of  men,  that  receive 
the  Bible,  differ  as  much  from  the  reft  of  the 
world,  as  Jerufalcm  from  Kedar.  The  church 
though  it  has  great  corruptions,  yet  has  great  ex- 
cellencies ;  The  Scripture,  wherever  it  has  come, 
ever  has,  in  one  degree  or  other,  and  with  refpeft 
to  fome  at  leaft,  brought  a  bklfing  along  with  it. 
But  {'3.)    I  confefs,   the   chriftian  religion  has   not 


288  D  I  S  C  O  U  R  S  E     XI. 

had  that  eflPeft  which  might  be  expefted  ;  and  I 
iTiLift  own  this  is  one  of  thofe  providences,  that  ap- 
pear to  me  dark  and  furprifing  ;  and,  as  much  as 
any  thing,  inclines  me  to  believe  there  will  be  a 
more  glorious  Hate  of  the  church,  than  we  have 
yet  feen  ;  when  chriftianity  will  look  more  like  it- 
felf,  and  fiiine  forth  in  the  lives  of  thofe  that  pro- 
fefs  it  with  greater  luftre.  In  the  mean  time  the 
objeftion  doih  not  conclude.  The  world  is  ex- 
ceedingly the  better  for  the  Bible.  I  verily  be- 
lieve mod  of  the  virtue  and  religion,  that  remains 
in  a  corrupt  degenerate  v/orld,  is  owing  to  it  ;  and 
is  to  be  found  among  thofe  that  embrace  and  pro- 
fefs  it  :  and,  I  doubt  not,  a  time  will  come  when 
the  beauty  and  power  of  the  chriftian  religion  will 
appear  more  illuflrious,  than  it  has  yet  done  ;  at 
lead  than  now  it  doth. 

Our  duty,  in  the  mean  time,  is  to  retrieve  the 
credit  of  our  profeffion  by  the  purity,  integrity, 
and  holinefs  of  our  lives.  The  chriftian  apologias 
in  the  primitive  church  (O  that  we  could  do  it 
more  univerfally  now  !)  ufed  to  appeal  to  the  pro- 
feffors  of  their  religion  for  the  excellency  of  it  ; 
intimating,  that  their  enemies  midit  there  behold 
a  beautiful  idea  of  chriftianity.  This  argument  is 
too  much  obfcured  and  loft  amonff  us.  Let  us 
itudy  every  one  of  us  to  do  our  part  towards  re- 
covering it,  waiting  for  a  more  abundant  effufion 
of  the  divine  fpirit  to  revive  decaved  religion,  in 
our  hearts  and  in  our  lives  ;  that  others  feeing  our 
good  works, 7}iay  glorify  our  Father  ivhidi  is  in  heaven. 

I  have  now  finiftied  the  firft  general  obfervation 
from  the  text,  viz.  That  all  Scripture  is  given  of 
God.  And  as  I  have  treated  the  fubjeft  more  at 
large  than  I  inti^nded,  I  fliall  endeavor  to  make 
fome  amends  by  a  more  quick  difpatch  of  what  re- 
mains. I  haften  therefore  to  the  next  thing  ob- 
erved  from  the  words. 


DISCOURSE      XI.  289 

II.  Tliat  the  iiifpirccl  writings  of  the  Old  and 
New  Tcitanicnt  are  of  great  ufe  to  the  church  ; 
are  proJitabU  for  doclriney  for  reproof ^Jor  corrc6licn, 
and  for  infLruHion  in  righteoufnefs.  As  I  defign 
but  a  fcrmon  or  two  more  i^pon  the  fubject,  1  fhali 
not  take  any  great  compafs  ;  but  fliall,  (i.)  Con- 
fider  the  ufcfulncfs  of  the  Scripture  in  general. 
And  then,  (2.)  Confidcr  the  ufe  of  the  feveral  parts 
thereof.  All  Scripture,  fays  the  text,  is  ufeful ; 
every  particular,  every  book  and  portion  of  it. 

I.  I  fhall  confidcr  the  ufefulnefs  of  the  Scripture 
in  general  ;  for  what  purpofcs  it  is  ufeful.  And 
I  fhall  confine  myfelf  to  the  particulars  the  text 
fpeaks  of  and  directs  to.  It  is  ufeful /or  doHrint, 
for  reproof  for  correHion,  and  for  infcrv.dion  i^ 
righteoufnefs.  There  is  fome  difference  among  the 
critics  about  the  fenfe  of  thefe  words  ;  though 
moll  I  think  agree  in  referring  the  two  firft  to  doc- 
trines, or  opinions  ;  the  two  latter  to  manners.  As 
thus  the  Scripture  is  ufeful  or  profitable  ibr  doc- 
trine, that  is,  to  teach  us  what  to  believe  :  for  re- 
proof, or  convittion,  namely  of  errors ;  it  is  ufeful 
for  correction  of  faults  in  praciice  ;  and  for  injtruc- 
tion  inrighteoiifncfi  ;  that  is,  in  the  whole  compafs 
of  our  duty  both  towards  God  and  ruan.  Thi: 
meaning  in  fliort  is,  that  the  Scripture  is  a  complear. 
rule  both  of  faith  and  praftice.  It  direfts  us  what 
we  are  to  believe,  and  leads  us  in  the  way  of  duty. 
Thus  compleat  is  the  Scripture.  And  therefore  ii: 
is  added,  that  the  man  of  God  may  be  perfdly  tho- 
roughly furniflied  .unto  all  good  works.  I  fliall  go 
over  the  particulars,  and  begin  with  the  firlt. 

1.  The  Scripture  is  profitable  for  dottrine.  And 
here  I  fliall  hint  what  dodrines  the  Scripture 
teaches,  and  with  what  advantage  it  teaches  I'uch 
doctrines. 

1.  What  doctrines  the  Scripture  teaches.  In 
general,  I  would  fuggeft,  that  the  Scripture  being 


zgo  DISCOURSE     XL 

infpired  0/  God,  muH  be  a  fufficient  rule  of  faith, 
and  contain  all  the  neceffary  points  of  divine  know- 
ledge and  belief.  We  cannot  fuppofe  that  a  God 
of  infinite  v/ifdom  and  goodnefs  fliould  indite  a 
book  on  puipofe  to  direct  us  in  the  way  to  heaven, 
and  yet  that  book  be  defetlive  in  any  necclfary  ar- 
ticle of  religion.  No;  ihe  Scripture  is  profitable 
for  dodrmey  for  all  doclrine.  How  this  is  to  be 
underltood,  I  will  let  you  fee  in  a  few  propofiti- 
ons  ;  therein  comprifing  what  I  defign  upon  the 
head. 

1.  I  do  not  aflert^  that  the  Scripture  teaches  us 
arts,  fciences,  and  philofophy.  There  is  indeed  a 
great  deal  of  philofophy  in  Scripture,  a  great  deal 
of  rhetoric,  and  oratory;  and  many  fpecimens  of 
curious  fpeculation  and  learning  interfperfed. 
But  there  is  no  fyftem  of  any  of  thefe  ;  much  lels  a 
fyftem  of  all  of  them.  The  Scripture  was  wrote 
for  the  ufe  of  all  forts  of  perfons  ;  the  vulgar  and 
ignorant  as  well  as  higher  genious's  ;  wrote  to  in- 
ftruft  us  in  the  way  to  heaven,  and  not  in  the  nice- 
ties of  human  learning.  It  is  profitable  for  doc- 
trine that  tke  man  of  God  may  he  perfeEl,  thoroughly 
furnijhed  to  all  good  toords;  that  the  chriilian  may  be 
inftruded  in  every  thing  that  concerns  religion, 
and  may  be  a  perfect  chriftian  ;  not  the  philofo- 
pher  inltrufted  in  his  theorems,  at  leaft,  not  in  all 
of  them,  or  in  every  problem,  that  may  fall  under 
his  examination.      Nor, 

2.  Do  I  fuppofe  the  Scripture  teaches  the  doc- 
trine of  politics.  I  remark  this,  becaufe  I  appre- 
hend it  a  miftake  in  fome  that  treat  on  this  fubjeft, 
and  that  it  is  attended  with  ill  confequences,  to 
found  their  do8:rine  of  politics  on  the  Bibk.  I 
grant  it  lays  down  general  rules  concerning  civil 
government,  and  concerning  the  duty  both  of  ma- 
giitrates  and  fubjefts.  As,  that  they,  that  rule 
over  men,  muil  be  jufl^  ruling  in  the  fear  of  God. 


DISCOURSE     XI. 


291 


magillrivtes  arc  the  mi nijlers  o/  God  for  good,  a  ter- 
ror to  them  that  do  evil,  and  a  praife  to  them  that  do 
zuell.  Such  are  the  magiftrates  which  God  appoints 
and  approves.  And  as  thoCe  that  are  under  ihera, 
enjoy  the  protcftion  and  many  advantages  of  their 
adminiflration,  they  are  to  he  fuhjeH  not  for  wrath, 
or  merely  through  fear  of  punilhment  ;  hut  for  con- 
Jcience  Jake.  This  the  Scripture  enjoins,  and  the 
obligation  hereunto  is  evidently  founded  upon  the 
nature  and  reafon  of  things,  and  relults  from  the 
very  end  of  fociety.  But  it  doth  not  determine 
the  necelfary  form  of  civil  polity,  much  lefs  pr&- 
fcribe  one  and  the  fame  for  all  ftates,  and  all  peo- 
ple in  every  age  of  the  world. 

Different  forms  of  government  are  lawful  in  dif- 
ferent places,  or  in  the  fame  place  at  different  times. 
And,  I  apprehend,  any  form  of  government  may 
be  lawful,  though  not  found  in  Scripture  ;  provid- 
ed it  be  fitted  to  anfwer  the  general  ends  of  go- 
vernment, and  be  managed  confiftently  with  Scrip- 
ture rules.  In  fliort,  as  God  has  in  nature,  and  bv 
the  miniftry  and  help  of  human  reafon  afforded 
fufficient  means  for  human  learning,  fo  far  as  it  is 
neceffary  in  the  world;  the  fame  may  be  faid  of 
civil  government.  It  is  included  in  the  law  of  na- 
ture, the  reafon  of  mankind  direfts  to  it,  furnifhes 
rules  for  its  management  ;  and  it  is  left  to  the  wif- 
dom  and  prudence  of  every  nation  or  community 
to  chooi'e  the  form,  to  fpecify  and  model  it  as  they 
pleafe.  All  that  the  Scripture  doth  here  is  only 
to  fuperintcnd  it,  as  I  may  fay,  and  prefcribe  the 
duties  of  the  feveral  parts  of  fociety  in  general. 

I  will  not  affirm  our  text  pofitively  excludes  the 
ufefulnefs  of  Scripture  in  things  of  this  kind.  But 
I  think,  it  directs  us  to  expe6l  and  attend  its  teach- 
ings in  things  of  a  different  kind.  It  is  ufeful  for 
doftrine,  that  the  man  of  God  may  he  perfeH^  not  the 


292 


DISCOURSE     XL 


politician  ;  at  If  aft,  that  he  may  be  perfeft  as  a 
chriftian,  not  as  a  politician.  The  Scripture  def- 
cribcs  God's  clmrch,  gives  us  the  plan  and  form  of 
that,  and  lays  down  rules  for  the  management  of  it^ 
teaches  how  to  govern  our  hearts,  and  order  our 
lives  aiid  converi'ations  ;  that  v»'e  may  be  Htied  for 
the  heavenly  hierarchy,  the  -city  above.  But  it  doth 
.iiot  meddle  fo  nmch  with  the  affairs  of  this  world, 
as  to  lay  down  a  fyftem  of  politics.  Here  human 
wifdom,  and  human  laws,  have  the  chief  intereft. 

3.  ^Vhen  iris  faid  the  Scripture  is  profitable  for 
doctrine,  we  muft  not  underftand  it,  that  it  teaches 
us  every  thing  about  the  doBrines  of  religion,  that 
ctir  curiofity  may  lead  us  to  enquire  after.  There 
are  a  great  many  doSrines  that  men  have  brought 
into  religion,  which  the  Scripture  faith  nothing  of. 
They  are  mere  human  figments,  and  framed  out 
of  their  own  heads.  But  as  the  Scripture  is  not 
profitable  for  thefc  doiiirines,  I  think  we  may  with 
clearnefs  and  authority  infer,  the  doftrines  them- 
felves  are  not  profitable.  Of  this  fort  are  a  multi- 
tude of  the  doctrines  the  church  of  Rome  would 
obtrude  upon  us  under  the  notion  of  traditions. 
1  may  add,  of  this  fort  are  many  fpeculations, 
upon  which  no  fmall  ffrefs  has  been  laid,  in  proteft- 
ant  churches,  and  which  they  borrowed  from  the 
fchools. 

Let  me  obferve,  that  in  thedo6lrines  the  Scrip- 
ture doth  reveal,  even  in  the  moft  important  of 
them,  there  is  a  refervc.  It  teaches  us  fomething 
of  them,  but  not  every  thing  that  belongs  to  this  or 
that  fubjeft.  It  acquaints  us  with  all  that  is  ne- 
ceflary  to  ground  our  faith,  and  direft  our  praQ:ice  ; 
but  not  all  we  may  defire  to  gratify  our  curiofity. 
it  gives  us,  for  inftance,  the  moft  excellent  notion 
of  the  divine  beiiig.  But  as  his  nature  is  unfearch- 
able,  there  are  an  hundred  queflions  men  indulge 


DISC  O  V  R  S  Ji     XI.  295 

themfclvcs  in  \\ith  ri^ft^rence  to  it,  wherein  it  af- 
iords  us  no  light  and  fiitisfattion. 

It  leaches  us  lh(r  dottrinc  of  tlic  trinit\',  tliat  fnb- 
lime  and  diilinguifliing  dcJtI.rine  of  the  chrilliaii 
religion.  But  then  it  doth  not  dclcend  to  all  ihc 
particulars,  the  nice  qucllit^ns,  :nid  bold  dccilions, 
with  which  we  have,  if  1  miftake  not,  perplexed  and 
obfcured  it.  The  Scripture  is  prohtabie  for  tiiis 
doeirine.  And  the  doctrine  is  a  very  proStable 
and  comfortable  one,  if  we  will  be  content  with 
what  it  teaches.  But  if  we  leave  our  guide  here, 
and  pretend  to  be  wife  above  what  is  written,  wc 
fiiall  foon  find  ourlelvcs  out  of  our  depth,  and  to 
our  own  and  others  prejudices,  darken  -council  zuU/i 
'words  zu:thout  knowledge.. 

The  fame  may  be  laid  of  many  other  doBrines  of 
the  Bible  ;  as  the  do6lrine  of  God's  decrees,  the 
Itatc  of  future  happincfs,  the  rcfurrection,  the  na- 
ture, quality,  and  circumitances  of  the  refurreclion 
body,  the  condition  of  angels,  their  order,  govern- 
ment, officers,  and  the  like,  God  has  in  great  wif- 
dom  and  goodncfs  afforded  us  a  revelation,  in  which 
he  iniirutts  us  in  all  things  he  thought  proper  and 
convenient  for  us,  and  f"o  far  as  they  are  io.  He 
coniidcrs  our  occasions,  neceffities,  a^d  capacities  ; 
and  accommodates  himfelf  thereunto.  The  befi 
here,  know  hut  in  party  prophecy  hut  m  part  ;  and, 
indeed,  how  fhould  it  be  otherwife,  when  God  hath 
revealed  things  to  us  but  in  part.  *  Let  us  therefore 
confine  ourfelves  within  the  limits  God  hath  fet  us, 
be  thankful  he  has  revealed  fo  much;  be  con- 
tented that  he  has  revealed  no  more.  I'he  Scrip- 
ture revelation  is  fufficient  to  employ  our  moft  di- 
ligent enquiries,  at  the  fame  time  that  it  mud  bound 
ihem.  The  apoftle  cenfures  fome  for  intruding 
into  things  they  had  not  fcen  ;  referring  to  the  doc- 
trine of  angels,  into  which  it  feems  they  pried  and 
fcarchcd,  as  the  word  fignifies  ;  pretending  to  know 


294  DISCOURSE     XI. 

-what  the  Scripture  has  not  taught  concerning  them. 
Let  us  be  cautious  and  modeft  here  ;  receive  the 
dotlrines  the  Scripture  has  delivered,  and  as  they 
are  delivered  there  ;  believe  what  the  Scripture  has 
told  us  of  this  or  that  doftrine  ;  but  not  take  upon 
us  to  know  what  it  has  not  told  us  ;  proceeding  in 
our  aflertions  and  decifions,  where  the  Scripture 
does  not  go  before  us,  with  its  light  and  inftruftion. 
This  humor  has  occaiioned  no  iniall  mifchief  to  the 
church  ;  and  indeed  is  the  fource  of  the  molt  of 
thofe  contentions  that  have  difturbed  its  peace. 

4.  When  it  is  faid,  the  Scripture  is  profitable  for 
dotlrine,  the  leaftit  can  intend,  is,  that  it  contains 
all  necefTary  doftrine  for  us  to  know  and  believe, 
in  order  to  falvation.  This  may  be  concluded 
from  its, being  infpired.  Certainly  if  it  be  given 
by  infpiration  of  God,  and  delivered  to  the  church 
as  a  divine  rule,  it  is  not  a  defective  and  imperfeQ: 
rule.  Nor  are  we  left  to  infer  this,  and  make  it  out 
by  reafoning.  We  find  the  Scripture  often  affert- 
ing  its  own  fufficiency.  Our  apoflle  in  this  chap- 
ter, referring  to  the  Scripture  of  the  Old  Tefta- 
ment,  at  leaft  chiefly,  fays,  they  are  able  to  make  wife 
io  falvation.  And  if  io,  they  mufl  include  every 
necefiary  article  of  faith.  And  when  in  the  text 
he  afhrms.  All  Scripture  is  given  by  infpiration  of 
Gody  and  is  prof  table  fay  doctrine  ySzc  He  adds,  that 
the  man  oj  God  may  be  perfeB,  tJioroughly  furnijiied 
to  all  good  works.  This,  as  I  obferved,  is  aflerted  of 
the  Old  Teftament.  And  we  have  the  fame  abun- 
dantly proved,  with  refpett  to  the  New.  Chrifl 
told  his  difciples,  that  he  had  made  known  all  things, 
he  had  heard  of  the  Father.  And  when  he  was 
about  to  leave  them,  he  affures  them,  he  would  fend 
ihe  ffirity  who  fhould  teach  them  all  things,  and  bring 
aU  things  to  their  remembrance,  zvhatfoever  he  had 
/aid  to  them.  That  the  fpirii  fliould  guide  them 
into  all  truth.     Now  it  muft  be  confidercd,  that  as 


fpV 


D  I  S  C  O  U  IIS  K     XI.  295 

the  apoftles  had  a  commifTion,  being  ihiis  furnifhcd 
and  inftrutled  to  go,  and  profelyte  all  nation^^Tind. 
teach  them  all  things  whatfoever  their  mader  had 
commanded  them  ;  io  they  committed  thefe  tilings 
to  writing,  for  the  future  ule  and  fcrvice  of  tlie 
church.  So  that  in  the  holy  Scripture  we  have  all 
neceffary  do61rines  of  religion.  What  Chri{t  heard 
of  the  Father,  that  is,  concerning  the  way  and  me- 
thod of  man's  I'alvation,  this  he  communicated  to 
his  apoftles.  This  the  fpirit  in  them,  revived,  con- 
firmed, and  commented  upon.  This  they  preach- 
ed to  the  world.  The  apoftle  Paul  tells  the  Ephe- 
fians,  he  had  not  Jhunned  to  declare  unto  them  all  th.r 
council  of  God.  And  this  doftrine,  the  whole  and 
entire  dofctrine,  they  communicated  to  the  world  in 
infpired  writings,  which  I  have  proved  are  the  very- 
fame,  that  we,  by  the  good  providence  of  God, 
have  in  our  poffeffion.  The  Scripture  we  enjoy 
is  profitable  for  doctrine,  and  fufficient  for  all  di- 
vine and  laving  dottrine;  He  that  ftudics,  undcr- 
flands,  and  believes  his  Bible,  and  lives  according 
to  it,  is  xvije  unto  falvation. 

5.  The  Scripture  is  profitable  not  only  for  ab- 
folutely  neceflary  dotlrines,  but  it  teaches  us  many 
other  things  for  our  greater  improvement  and  com- 
fort in  religion,  there  is  nd  book,  no  chapter,  no 
doftrine  of  the  Bible,  but  what  is  ufeful  in  its  place, 
and  for  its  proper  end  and  purpofe.  But  we  mull 
not  fay,  that  it  is  all  neceflary  ;  that  if  we  had 
wanted  any,  we  could  not  have  been  chriftians  ; 
the  confequence  of  which  would  be,  that  if  we  are 
ignorant  of  any,  we  cannot  be  chriltians.  And 
then  how  few  v.ould  be  approved  ?  F'or  who  is  ac- 
quainted with  every  part  of  the  Bible  ;  knows  and 
underflands  it  all.  As  in  the  natural  body,  there 
are  fome  parts  more  eflential,  neceflary,  and  vita!  ; 
others  that  have  their  proper  oflice  in  the  body, 
and  highly  uleful,  but  not   of  equal   necelfity  with 


29G  DISCO  U  R  S  E     XT. 

the  more  noble  p^rts.  A  man  would  be  maimed, 
imperfeft,  and  uncomfortable  t\Mthoat  ibcm  ;  bu.l 
yei  might  live  without  them.  Thus  it  is  in  the 
body  of  Scripture  doftrines  and  revelations.  It 
has  its  vital  and  clfential  points;  and  thefe  are  of-r 
ten  inculcated,  delivered  over  and  over  again,  in 
one  place  and  another  ;  and  indeed  in  a  multitude 
of  places  ;  that  as  all  are  concerned  in  them,  none 
that  are  competently  attentive  and  inquifuive,  may 
ruifs  them,  and  overlook  them.  Behde  thefe,  there 
are  a  great  many  "do^lrines  in  the  Bible  that  ferve 
to  enlarge  and  confirm  our  faith,  to  enrich  our 
minds  with  a  treafure  of  divine  truths  ;  to  excite 
and  employ  our  devotion.  It  delivers  many  doc- 
trines of  eminent  ufe,  which  yet  cannot  be  faid  to 
be  abfolutely  neceffary  ;  that  tend  to  adorn  and 
perfeft  the  chrillian's  faith,  to  aifift  and  condu£t 
him  in  all  the  parts  of  the  divine  and  fpiritual  life, 
gind  it  highly  concerns  us  to  attend  to  thefe. 

Some  people,  I  have  obferved,  notwithftanding 
the  veneration  they  profefs  for  the  Bible  ;  content 
themfelves  with  a  very  fcanty  knowledge  of  it. 
They  learn  a  iliort  creed,  or  fome  of  the  general 
abridgments  of  duty  contained  in  the  Scripture  ; 
as,  that  it  is  required  of  us  that  we  do  juJlicCy  lavs 
merc)\  end  walk  humbly  rvith  God  :  Or  that  of  our 
Saviour,  Whatfocver  we  -would  that  men  Jhould  do  to 
us,  we  muft  do  cvcnfo  to  them  ;  that  ke  who  believetk 
fliall  he  favcdy  and  the  like.  Thefe  and  fuch  like 
maxims  and  general  propofitions  they  receive  ; 
and  it  is  the  flock  of  Scripture  knowledge  they  fet 
up  with.  All  that  is  necefiary,  fay  they,  lies  in  a 
little  compafs  J  is  eafy  and  plain  ;  and  as  they  per- 
fuade  themfelves  they  have  lufficiently  learned  that, 
(hey  enquire  no  farther.  But  thefe  perfons  fliould 
confider  that  a  little  knowledge  of  the  dodrines  of 
the  Bible  is  not  fufhcient,  and  all  that  is  nccefiary 
to  tliofe  th.at  are  capable  and  have  opportunity  far 


DISCOURSE     X.  297 

uiiderltanding  more,  fundamentals  arc  different 
accurdirig  to  tlie  different  (tatc  of  pcrCon-s.  Tiiut 
ij^norance  which  is  excufable  in  one,  1  quellion  not 
is  dcUructive  in  another. 

And  then,  a  good  meafure  of  diligence  and  care 
i>;  requilite  to  the  underltanding  arii^ht  even  ihofe 
lew  plain  and  important  doitrines  of  religion  that 
thefe  perfons  think  lufficient.  A  man,  it  is  grant- 
ed, may  foon  learn  the  propofuions  that  contain 
the  effential  doclrines  of  faith.  But  the  dodrincs 
themfelves  are  not  fo  eafily  learned  as  they  may 
imagine.  To  indance  in  one  of  the  propofitions 
I  mentioned  before  :  he  that  heUevetk  Jhall  be  famd. 
Before  we  can  underftand  that,  we  mud  know  what 
faith  is  ;  and  in  order  to  this  we  mull  be  acquaint- 
ed with  the  great  obje8s  thereof,  as  Cod,  Chrift, 
the  Holy  Spirit,  the  infpired  Scriptures  :  we  muit 
know  Cad  in  his  nature,  attributes,  and  relations 
to  us ;  Chrifh  in  his  mediation  and  offices  ;  the 
Spirit  in  his  work  and  oince  ;  the  revelation  that 
God  has  made  of  himfelfin  his  word.  Faith  ref- 
peCts  all  tliefe  ;  and  no  man  can  be  faid  to  believe 
that  doth  not  in  fome  degree  know  what  he  is  to  be- 
lieve ;  I  might  add,  and  upon  what  grounds.  Be- 
iides,  we  mult  underfland  the  f^-veral  acts  of  faithj 
its  properties,  and  etTccls  ;  the  falvation  promifed 
to  it  ;  wha:  it  is,  what  it  includes :  and  here  is  a 
large  field,  great  Icope  for  our  enquiry  and  ftudy, 
and  which  will  neceiTarily  lead  the  chriilian  to  a 
frequent,  diligent  converfation  with  his  Bible.  So 
that  however  eafy,  how  few  foever,  the  effential, 
neceflary  do8.rines  of  religion  are,  it  is  certain  ihey 
cannot  be  learned  without  the  Bible,  nor  \viihout 
a  faithful,  and  diligent  ufeof  it.  They  do  not  re- 
quire indeed  a  great  capacity,  and  flrength  of  ge- 
nius in  every  one  to  underftand  them  ;  but  they 
require  an  humble,  teachable  difpofition,  an  honely 


298  DISCOURSE     XI. 

heart,  and  a  diligent  ferious  fearcb,  according   to 
every  one's  ability. 

Again,  according  to  the  principle  the  perfons,  I 
am  now  concerned  with,  a6l  upon,  I  cannot  fee  but 
the  greateft  part  of  Scripture  is  rendered  ufelefs. 
If  no  more  be  neceffary  than  a  few  fliort,  general 
propofitions  ;  why  did  God  indift  a  book  fo  copi- 
ous, and  full  of  divine  matter  ?  Commit  it  as  a  fa- 
vor and  truft  to  the  care  of  his  church  ?  if  a  few 
ihort  fentences  and  propofitions,  be  all  that  are 
needful  and  ufeful,  what  ferves  the  reft  of  the  Bi- 
ble for  ?  why  was  it  given  ?  and  how  will  thefe  per- 
fons reconcile  their  notion  with  the  reverence  thev 
pretend  to  of  the  holy  Scripture  and  its  author. 

However,  if  but  a  little  of  the  Bible  be  abfolute- 
ly  neceffary  ;  the  red  is  highly  ufeful  and  valuable, 
and  therefore  fhouidnot  be  neglefted.  And  it  muft 
argue  a  vile  contempt  of  facred  truths  to  defpife 
any  of  them  under  a  pretence  they  are  not  neceffa- 
ry ;  that  we  may  be  chriftians  without  them  ;  be 
faved  without  them.  We  do  not  aQ  at  this  rate  in 
fecular  concerns,  are  not  content  with  jufl  fo  much 
food  as  is  neceffary  to  fupport  life  ;  with  fuch  at- 
tire as  is  barely  neceffary  to  anfwer  the  end  of 
cloathing  ;  nor  with  fo  much  eftate  as  is  abfolutely 
neceffary  to  fublifl:  us.  And  why  fliould  we  a8;  fo 
in  the  affairs  of  religion  ?  I  am  afraid  this  modera- 
tion  doth  dot  proceed  from  a  nicer  head  in  diftin- 
guifhing  what  is  moft  important  in  facred  things  ; 
but  from  a  difiemper  of  heart  that  leads  us  to  def- 
pife them.  David  no  doubt  underftood,  as  well  ?,s 
moft  others,  the  effential  and  neceffary  dotlrines  of 
religion  ;  had  well  digeited  them,  and  v/as  in  full 
pofteflion  of  them  ;  and  yet  how  vigorous  was  his 
defire  after  divine  knowledge  ?  how  diligently  did 
he  purfue  the  fiudy  of  divine  fubjefts?  that  part  of 
facred  revelation,  which  God  had  then  favored  the 
church  with,  was  his  conftant  meditation  and  de- 


DISCOURSE     XL  299 

liglit.  Read  cxix  Pfal,  and  you  will  fee  the  temper 
of  that  great  and  good  man  with  refpeft  to  the  law 
of  God,  or  that  T)  Item  of  revelation  the  ehurch 
then  had.  And  if  you  rightly  compare  his  Ipirit 
and  your  own,  I  am  perluaded  you  mull  either  cen- 
fure  David  or  yourfelvc's  ;  and  I  leave  youtocon- 
iider  which  is  moft  rcafonable.  I  have  ilaid  the 
longer  upon  this  matter,  though  it  may  look  like  a 
digrelFion,  becaufc  I  apprehend  the  difcourfe  fea- 
lonable  to  fome,  and  that  there  may  beoccaiion  for 
admonition  and  caution  here. 

But  to  return,  the  Bible,  I  fay,  teaches  us  not 
only  all  that  is  necefTary,  abfolutcly  neceirary,  but 
many  other  things  for  our  greater  improvement 
and  comfort.  It  gives  us  an  entire  fyflem  of  di- 
vine truths.  You  cannot  expett  I  Ihould  enumer- 
ate them  ;  though  it  may  be  proper  to  offer  a  few 
general  hints. 

The  Scripture  delivers  to  us  the  great  doQrines 
concerning  God;  his  nature  and  attributes;  his 
relations  to  us,  and  government  over  us  ;  concern- 
ing the  trinity  of  perfons  in  the  godhead  ;  concern- 
ing providence  and  the  properties  of  it ;  that  it  is 
condant,  fovereign,  univerfal,  reaches  to  all  perfons 
and  things,  and  circumftances  of  things.  It  deli- 
vers to  us,  the  doftrine  of  the  creation  :  that  the 
world  was  made,  by  whom,  when,  in  what  time,  or- 
der, and  the  like  :  the  ftate  and  circumftances  of 
man  in  innocence  ;  his  fall,  fentence,  and  con- 
demnation. It  acquaints  us  with  the  provifion 
God  made  for  the  relief  of  apoftate  man,  by  the 
promiled  feed.  It  teaches  us  the  great  dodirines 
of  morality  ;  which  we  have  abridged  in  the  deca- 
louge,  commented  upon  in  the  Old  Teflament,  and 
more  fully  in  the  New.  It  acquaints  us  with  the 
great  and  glorious  tranfaftions  of  the  Mediator  ; 
lays  before  us  the  plan  and  fcheme  of  ourredemp- 

Qq 


300  D  I  S  C  O  U  R  S  E     XL 

tion,  as  it  was  accompli flied  by  him  ;  gives  us  an 
account  of  his  incarnation,  life,  dottrine  and  mira- 
cles, his  death,  refurrettion,  afcenfion,  and  fitting  at 
the  right  hand  of  God  ;  with  the  beneficial  offices 
he  fuftains  and  executes.  It  acquaints  us  with  the 
new  covenant  in  the  laft  edition  of  it  ;  its  duties 
and  privileges  ;  the  office  of  the  Spirit  ;  his  gifts, 
graces,  and  confolations,  with  all  the  fublime  and 
excellent  rules  and  laws  delivered  to  the  church, 
by  the  Son  of  Cod  incarnate  ;  and  by  hisminifters. 
It  makes  known  a  future  heaven,  and  in  fome  mea- 
fure  unvaiis  the  glories  of  it.  Thus  the  Scripture 
is  profitable  for  doftrine.  It  delivers  all  the  great 
important  doelrines  of  religion  ;  and  that  fo  fully 
and  particularly,  that  if  we  receive  its  inftrudion  ; 
we  cannot  be  ignorant  of  any  thing  pecelTary  foru» 
to  know. 

I  would  here  obferve,  that  thefe  things  are  con- 
tained in  feveral  parts  of  the  Bible,  and  often  re- 
peated there.  The  Old  Teftament  has  the  fame 
dotlrines  with  the  New  ;  that  more  obfcurely,  this 
with  greater  clearnefs  and  explication.  Mofes 
ipeaks  of  Chrifl  though  with  a  vail  on  his  face. 
The  one  was  a  preparatory  difpenfation,  and  in- 
cluded very  much  the  fame  things  with  our  gofpel, 
but  under  types,  and  fymbolical  reprefentations. 
In  fhort  both  had  the  fame  religion.  But  we  have 
it  in  a  more  perfeft  ftate,  and  in  a  clearer  light. 

I  might  farther  take  notice  that  whatever  fome 
may  obje6i;  tothe  contrary  ;  there  is  a  great  deal  of 
method  and  order  in  Scripture.  It  begins  with  an 
account  of  the  original  of  all  things  ;  with  the  flate 
of  innocency,  the  fall  of  man,  the  early  dilcovery 
of  God's  purpofe  of  grace.  It  proceeds  to  ac- 
quaint us  how  the  world  was  peopled  ;  with  its  de- 
generacy ;  with  the  choice  of  a  family,  that  of  A- 
braham,  which  God  inclofed  as  his  church  ;  and  the 
progenitors  of  the  Meffiah.     It  gives  an  account 


DISCOURSE     XI.  301 

of  the  particular  revelations  God  made  to  this  fa- 
niilv  from  time  to  time,  gradually  ;  and  of  the  law  :> 
and  ordinances  eflablifhed  among  them,  of  the  ma- 
ny additional  hints  concerning  the  Mclfiah  ;  the 
types  and  prophecies  that  infured  him  till  the  ful~ 
7iefs  of  time  came,  and  God  fcnt  forth  his  Son  via-de  of 
a  ZLilman.  The  New  Teflament  begins  with  his 
pedigree,  genealogy  and  birth  ;  carries  us  through 
all  the  circumltances  of"  his  life,  his  death  and  re- 
furreclion  ;  gives  us  the  hillory  of  the  church  in 
the  firft  age  of  it  ;  its  conftitution,  laws,  and.admi- 
niflration  ;  and  foreielts  the  Itate  thereof  in  after 
ages. 

In  a  word,  though  the  do6irine  of  Scripture  be 
not  delivered  in  the  method  of  our  fvflems,  there 
is  a  great  deal  of  beauty  even  in  the  method  of  it. 
And  I  dare  fay,  whoever  will  Iludy  it  with  compe- 
tent helps,  and  with  humility,  diligence,  and  a  fuita- 
ble  reverence  of  God  ;  with  that  deference  a  worm 
owes  to  infinite  wifdom  ;  will  find  himfelf  not  a 
little  inflruftedand  entertained,  and  his  faith  con- 
firmed and  eftabliflied :  will  fee  caul'e  to  admire 
even  the  method  of  Scripture  doClrines,  v,hich  the 
proud  and  cenforious  fomuch  carp  at. 

You  will  allow  me  to  make  a  remark  or  two  un- 
der the  other  head,  and  I  have  done,  viz. 

2.  With  what  advantage  the  Scripture  teaches  us 
th,efe  things ;  it  is  profitable  for  doHnne  :  and  it  is 
in  a  fpecial  manner  fo  ;  more  fo  than  any  other 
book,  exceeds  all  other  revelations  ;  and  no  won- 
der, when  it  \s given  by  infj)iration  of  God.  It  may 
be  expe£led  a  book  from  heaven  fhould  appear 
■vvith  bright  and  diflinguifhing  characters  upon  it  ; 
and  that  it  fhould  teach  in  a  way  worthy  of  its  au- 
thor. And  thus  doth  the  holy  Scripture.  This 
has  been  fliewn  in  part  already  in  the  foregoing 
difcourfes.  I  fhall  only  touch  a  few  things  here 
juit  to  let  you  into  my  meaning. 


302  D  I  S  C  O  U  R  S  E     XI. 

The  Scripture  teaches  us  many  doHrine  that 
we  could  not  otherwife  have  known  :  as  the  fall  of 
man,  the  original  of  fm,  the  trinity  of  divine  perfons 
in  the  godhead,  the  incarnation,  and  whole  doftrine 
of  the  mediator,  the  offices  of  Chrift,  and  of  the 
fpirit,  and  indeed  every  thing  that  is  properly  gof- 
pel :  the  entire  method  of  our  intercourfe  with 
God  through  a  redeemer.  All  this,  with  all  its 
particulars,  we  owe  to  Scripture  revelation.  And 
then, 

The  thin^is  that  we  might  otherwife  have  under- 
iiood  fomething  of,  the  Scripture  teaches  more 
fully  and  certainly.  1  might  inltance  in  the  crea- 
tion and  whole  fcheme  of  providence.  It  is  known 
and  I  took  notice  of  it  before  ;  how  darkly  and 
confufedly  the  greateft  philofophers  talked  upon 
thefe  fubje61s.  Some  thought  the  world  was  made 
by  chance  ;  others  thought  it  was  not  made  at  all, 
butwaseternal.  Somedeniedall  providence;  others 
confined  it  to  the  heavens,  leaving  this  lower  world 
to  its  own  care  and  government.  And'  all  of  them 
fo  diftinguifhed  providence  and  limited  it,  as  to 
make  it  a  very  ufelefs  and  uncomfortable  doftrine 
at  beft,  if  indeed  it  imported  any  thing.  I  might 
carry  the  like  remark  through  a  great  many  other 
indances  ;  as  the  attributes  of  God,  the  immortality 
of  the  foul,  and  a  future  ftate  of  rewards  and  pun- 
ifliments.  Thefe  fubjeds  the  philofophers,  who 
cultivated  natural  religion,  talked  of;  but  plainly 
difcovered  they  knew  very  little  of  them.  They 
talked  backward  and  forward,  as  men  in  the  dark, 
that  could  not  tell  what  to  fay,  or  what  to  believe. 

Eutthe  Scripture  is  profitable  for  doftrine.  It 
comes  in  here  for  our  relief,  and  in  a  few  texts 
fcatters  all  thefe  mifls,  and  gives  a  fatisfa^tion  in 
thefe  great  points,  that  in  vain  we  feek  for  in  all 
the  books  of  the  philofophers.  '■  One  of  the  ancient 
fathers  triumphs  on  this  head  in  behalf  of  the  Bible. 


DISCOURSE      XI.  303 

"  By  virtue,  y«ys  /^(f,  of  faith,  and  tlie  knowledge 
*'  0/  the  holy  Scrijuurcs,  ruflics  and  mechanics 
*'  exceed  the  deeped  philofophers.  Afk  a  boy 
**  educated  in  the  chrillian  religion,  who  made  him? 
'*  he  will  tell  you  God,  which  is  more  than  Ariflo- 
*'  lie  or  Democritus  would  have  told.  Deniand  of 
"  him,  why  he  was  made  ?  lie  will  anfwer  to  glori- 
"  fy  God.  And  hardly  would  Plato  or  Pyihago- 
**  ras  have  replied  fowiicly.  Afk  him  concerning 
*'  his  foul,  he  will  tell  you,  it  is  immortal,  muft  be 
**  judged  according  to  the  deeds  done  in  the  body, 
**  and  be  happy  or  milcrable  forever.  About 
"  which  points  luch  great  men  as  Socrates  and  Se- 
**  neca  could  fay  nothing  politively.  So  much  are 
"  we  beholden  to  the  Bible,  and  fo  great  the  ad- 
"  vantages  we  receive  by  it.  It  clears  difliculties 
"  in  fuch  doctrines,  that  the  greateil  men  in  the" 
"  world,  dellitute  of  its  light,  were  puzzled  with, 
"  and  delivers  the  great  things  of  religion  to  us 
"  with  extraordinary  clearnefs  and  certainty." 

I  might  add,  it  teaches  with  great  eafe.  The 
philofophers  fcheme  of  natural  religion,  as  it  was 
very  imperfect,  and  unceriain  to  thcmlclves  gene- 
rally ;  lo  it  was  hammered  out  with  much  pains  and 
labor.  But  divine  doctrine  dillills  as  the  dew; 
and  the  Scripture  comment  makes  all  the  rules  and 
principles,  they  dilputed  fo  much,  plain  and  eafy. 

In  fhort,  it  teaches  with  authority.  God's  Ipi- 
ritis  promifed  to  accompany  the  Scripture  revela- 
tion. It  did  ib,  in  foine  degree,  under  the  former 
part  of  it,  the  Old  Teftament  :  It  does  fo  more 
eminently  under  the  New  ;  which  is  therefore  cal- 
led, .'^A^  difpcnfation  of  the  Spii'it.  And  his  office  is 
not'only  to  reveal  the  objc6l,  but  to  aflilt  the  eye, 
to  remove  prejudices,  open  ihe  heart,  enlighten  the 
mind,  and  carry  home  divine  truths  to  the  confci- 
ences  of  men.  And  indeed  the  more  glorious  ef- 
fe6ls  of  Scripture,  are   owing  to  the    concurrence 


304  D  I  S  C  O  U  R  S  E     XI. 

and  influence  of  the  Holy  Spirit.  The  Bible  is  his- 
book,  and  allow  me  to  fay,  he  continues  to  be  the 
teacher  of  it.  O  let  us  wait  for,  and  depend  on 
his  inftru6lion.  You  have  heard  how  much  you 
owe  to  the  Bible,  and  what  ufe  you  are  to  make  of 
it.  Be  thankful  for  it,  improve  it  for  the  purpofes 
it  was  given  ;  read  it  often,  and  diligently  ac- 
quaint yourfelves  with  all  its  doftrines  ;  and  while 
you  do  fo,  beg  for  divine  inftrudion,  that  the  Holy 
Spirit  may  unvail  your  eyes,  that  you  may  behold 
wondrous  i/iings  out  oj  God's  lavj> 


DISCOURSE     XII. 


Tin:    SciiiPTURE   shewn   to   be   profitable. 


2  Tim.  iii.   16. 


All  Scripture  is  given  by  infpiration  of  Gody  and  is 
profitable  for  doHrine,  for  reproof  for  corre^ion^ 
for  inJlruHion  in  rightcoufnefs, 

TWO  things  I  obferved  in  thefe  words,  namely, 
the  divine  infpiration,  and  greai  uCefuInefs  of 
the  Scriptures ;  and  having  treated  fomewhat 
largely  concerning  the  firft  of  thefe,  I  proceeded  to 
confider  the  other,  which  I  entered  upon  in  my  laflf 
difcourfc.  The  propofition  I  laid  down,  is,  that 
the  holy  Scriptures,  or  the  infpired  writings  of  the 
Old  and  Ahw  Tejlament,  are  of  greet  life  to  the 
church.  Where  I  propofed  to  fpeak  of  the  ufeful- 
i\(ih  of  the  Scripture  in  general,  and  then  to  fhew 
the  ufc  of  the  feveral  parts  thereof.  In  confider- 
ing  the  former  point,  I  told  you,  I  would  confine 
myfelf  to  the  particulars  fpecified  in  the  text,  and 
make  it  appear  that  it  \s  profitable^  or  ufeful,/(?r  doc^ 
trine,  for  reproof  for  corrc^iony  for  infruUion  in 
rightcoufnefs. 

I.  The  Scn^tuveh  profitable  for  do6i  tine.  This 
I  have  already  fhewn  you,  fuggefting  what  doc- 
trines the  Scripture  teaches,  and  with  what  advan- 
tage it  teaches  fuch  doctrines.  And  now  1  go  on 
to  the  next  particular. 

IL   The  Scripture  is  prof  tahle  for  reproofs  for 


3o6  DISCOURSE     XII. 

conviction  ofcrr'ors,  as"!  bel<)re  took  notice.  The 
word  is  underflood  by  many  in  this  place.  And, 
indeed,  this  does  not  Teem  fo  much  a  new.  and  ano- 
ihcr  property  of  the  Scripture,  as  a  necclFary  con- 
fequence  of  the  former.  As  the  Scripture  is  the 
rule  and  meafure  of  truth,  teaches  us  all  necefl'ary 
truth  ;  what  we  are  to  believe  and  know  in  order 
to  falvation  ;  it  doth  in  confequence  hereof,  detect 
error,  and  fhew  us  what  we  are  to  rejcfcl  ;  what  is 
contrary  to  this  rule,  is  falfe  ;  what  is  beyond  it,  is 
fuperfluous  ;   and  what  is  fliort  of  it,  is  defe6live. 

So  that  here  I  have  a  ht  occafion  to  difcourfe 
upon  the  fufficiency  and  perfetlion  of  the  holy 
Scriptures.  But  as  1  have  detained  you  too  long 
in  fpeculation  already,  I  fliali  not  handle  the  fubjetl 
in  a  controverfial  way,  nor  trouble  you  with  the 
arguments  or  cavils  of  the  church  of  Rome  upon 
this  head,  who,  as  they  fet  up  another  rule  befides, 
and  contrary  to  the  Scr.iptures  ;  fo  they  advance  a 
great  many  things  highly  derogatory  and  diflionor- 
^ble  thereto.  But  that  I  may  difpatch  what  re- 
mains in  a  difcourfe  or  two^  as  is  my  intention,  I 
fhall  not  enter  upon  a  debate  with  them  ;  only  of- 
fer a  few  remarks  for  clearing  the  propofition  be- 
fore us.  The  Scripture  is  projitabU for  reproof]  or 
ufefui  to  deteQ  and  difcover  errors,  doQirinal  er- 
rors.    And, 

1.  Let  me  obferve,  that  we  muft  not  extend 
it  too  far.  It  is  not  profitable  for  reproof  and 
conviSlion  of  error  in  all  cafes,  as  in  philofophy, 
politics,  and  the  like.  It  is  no  argument  that  this 
or  that  problem  in  philofophy,  this  or  that  theorem 
in  rnatheraatics,  is  falfe,  becaufe  not  taught  in 
Scripture  ;  or  that  this  or  that  fyftem  of  politics  is 
v/rong,  becaufe  we  do  not  find  it  there.  The  rea- 
fon  is,  the  Scripture  was  not  wrote  to  inflruft  us  in 
thefe  thing.i,  nor  doth  it  deliver  all  the  doftrines 
that  concern  them.     The  ufefulnefs   of  Scripture 


DISCOURSE     XII.  307 

for  reprool",  is  parallel  to  its  ulefulnefs  for  dottrine. 
It  extends  as  far  in  the  one  cafe  as  in  the  other  ; 
bat  no  further.  In  fhort,  it  teaches  the  dodrines 
of  religion,  and  convinces  of  errors  in  religion,  but 
not  in  human  iciences. 

2.  As  the  Scripture  is  a  divine  rule  given  by  in- 
fpiration  of  God,  all  thole  do6lrines  that  are  con- 
trary thereto,  or  inconlillent  therewith,  are  con- 
demned by  it,  they  fall  under  its  reproof  and  cen- 
fure.  We  mull  have  recourle  to  the  Uno  and  to  the 
tejlimonyy  whoever  fpeaketh  not  accoi'ding  to  this  rule, 
it  IS  becaufe  there  is  no  light  in  them.  The  Scripture 
is  the  Itandard  of  divine  dottrines,  and  whatever  is 
advanced  in  religion,  bv  whoinfoever,  or  by  what 
authority  foever,  if  it  doth  not  confifl  therewith,  it 
is  to  be  rejettcd ;  it  is  an  error,  the  Scripture  re- 
proves and  convicts  it  as  fuch. 

Thus  the  dottrine    of  Polvtheifm,   or   of  many 
gods,  with  the  worfhip  and  feryice  paid  them,  which 
overfpread  the  heathen  world,  is  reproved  in  Scrip- 
ture,  which  teaches  us  that  there  is   but  one  God. 
The  do6irine   of  the  unitarians,  that   de'ny    three 
divine  perfons  in  the  godhead,  is   reproved   there 
alio.     The  fame  may  be  faid  of  the  dottnne  of  the 
Pelagians,  that  deny  original  fin,  contrary  to  that  of 
the  apoltle,  by  one   man  fin  entered  into   the   worlds 
and  death  by  fin  ;  and  Jo  death  pajfed  upon  all  men^ 
.Jor  that  all  have  ftnned.     And  again,  by  the  offence 
of  one,  judgment  came  upon  all  men  to   condemnationo. 
jVnd  by  one  man's  difobedience,  many  were  made  Jin- 
ners.     The  Scripture  is  profitable  for  reproof  here. 
If  any  (hall  (as  many  have  both   formerly,  and    at 
this  day)  quellion  this  doctrine  on  account  of  the 
difficulties  of  it,  they  ftand  convitled  and  reproved 
by  the  holy  Scripture.     Thus  God  has   taught  in 
his  word,  and  we  arc  not  to  oppofe  our  reafoning 
to  our  rule.     The   doBrine  of   the  Antinomians^ 

R  r 


3o3  DISCOURSE     XII. 

that  difcharge  men  from  any  obligation  to  the  mo- 
ral law,  making  it  void  as  a  rule  of  lite,  and  lublti- 
tuting,  what  th.ey  call  faith,  inltead  of  obedience  ; 
this  alfo  is  reproved  in  Scripture,  not  only  in  a 
few  texs,  but  it  is  indeed  contrary  to  the  feope  and 
delign  of  the  whole  of  it.  The  doftrine  of  the 
Semi-Pelagians,  or  more  rigid  ArminianSj  that  de- 
ny fpecial  grace,  the  immediate  concurrence,  oper- 
ation, and  influence  of  the  Holy  Spirit,  is  reproved 
there  likevv'ife.  The  apoltle,  1  tliink,  underltood 
nothing  of  their  doftrine,  if  he  uriderilood  his  own 
motto,  as  I  may  call  it,  by  the  grace  of  God  1  am 
zuhat  I  am.  He  adds,  /  labored  more  abundantly  than 
they  all  ;  yet  not  7,  but  the  grace  oj  God  which  ivas 
with  me.  And  again,  it  is  God  which  worketh  in 
yoUy  both  to  will  and  to  do  of  his  good  pleafure. 
If  it  be  fuggefled,  that  we  are  reafoning  creatures, 
capable  of  judging  what  is  right,  and  chufing  what 
is  beft.  I  grant  all  this:  but  then,  I  fay,  we  arc 
finful,  depraved  creatures,  and  ffand  in  need  of  the 
grace  of  God,  of  fupernatural  help  and  influences  ; 
this  the  Scripture  teaches,  and  this,  I  think,  every 
good  man's  experience  confirms. 

I  might  inlfance  in  a  multitude  ofdoBrines,  that 
the  Romanifts  brought  into  the  church,  and  by 
which  they  have  in  the  grofFeft  manner  corrupted 
the  chriffian  reiicrion  ;  as  the  doctrine  of  tranfub- 
ilantiation,  exprelsly  confuted  by  our  Saviour,  who 
calls  the  bread  in  the  facrament  bread  feveral  times, 
even  after  confecration.  'i'hey  fay,  no  bread  re- 
mains, but  that  it  is  turned  into  the  body  of  Chriff. 
Now  if  the  Scripture  be  true,  this  doctrine  is  falfe. 
So-  their  doHrine  concerning  worfhipping  faints 
and  angels,  concerning  many  mediators,  to  whom 
they  make  application  for  fuccour  and  relief,  the 
Scripture  reproves,  when  it  commands  us  to  wor- 
' fhip  the- Lord  our  God  ;  telling  us,  that  hmi  only  muil 
we  fervc.     And  affures  us^  there  is  but  one  mediator 


D   I  S  C  O  U  R  S  K     Xir.  309- 

between  God  and  vimiy  the  man  Chrij}  Jfit>.  I 
might  mention  ieveral  other  dodriiics,  eis  the  fa- 
ciilice  of  the  mals,  thfir  doctrine  (U  merit,  indiil-- 
gcncc,  communioii  in  one  kind,  denying  the  cuj)  to 
the  laitv,  and  the  like.  All  which  are  contrary  to 
Scripfure,  and  cannot  be  received  without  in- 
trcnchin'T  upon,  and  indeed  dellroying  its  auihoritv 
a^,  a  rule  oi"  faith  and  pratlice.  And,  to  mention 
no  more,  what  fliall  we  lay  of  their  Latin  lervice, 
or  pra\ini^  in  an  nnkn»'»wn  toncrijc,  which  is  a  direct, 
contradiction  to  what  the  apoltle  teaches  and  en- 
]oins,  1.  Cor.  xiv.  It"  the  apoltle  was  herein  in- 
Ipired,  we  may  be  fure  thefe  new  teachers  arc  lar 
tVom  infallible,  whatever  they  ])retend,  and  that 
their  dottrine  is  falle  and  erroneous. 

In  a  word,  the  Scripture  bcinLj  given  by  inlpira- 
lion  of  C/od,  is  a  fiicredrule,  a  divine  Itandard  and 
meafurc  of  dottrincs  ;  and  whoever  would  impofe 
upon  us  any  articles  of  faith,  or  rules  of  worthip, 
that  cannot  bear  an  examinatioti  thereb)',  or  that 
contradicts  our  rule,  are  to  be  rejected. 

3.  As  the  Scripture  is  a  coinplete  and  perfcft 
rule,  fo  all  doctrines  that  are  befides  this  rule,  and 
not  included  in  it,  come  under  reproof.  It  is  ar- 
gument enough  againit  them  that  they  are  not 
taught  there.  Of  this  nature  are  many  circumftan- 
ces  of  divine  doftrines,  in  which  we  are  apt  to  add 
to  the  word  of  God,  under  a  pretence  of  explaining 
it.  I  might  inftance  in  the  I'rec  and  too  bold,  as  I 
apprehend  it,  explications  of  the  dodrinc  of  the 
trinity,  the  incarnation,  the  perfonal  union  of  the 
word,  with  the  man  Chrilt  Jefus,  the  rcafons  and 
ends  of  infinite  wifdom  in  the  mediation  of  Chrift 
and  attonemcnt  made  by  him,  the  manner  of  the 
fpirit's  operations  upon  thel'ouls  of  men,  the  nature 
and  feveral  ingredients  of  future  bledednefs,  the 
manner  and  quality  of  the  rciurrcction  of  the  body. 
I  am  miltaken  if  the  Scripture  be  not  profitable  (hr 


310         DISCOURSE     XII. 

reproof  here,  if  we  would  harken  to  it.  It  reveals 
thefe  dt)ftrines,  but  it  doth  not  reveal  all  we  may  be 
inqifitive  to  know  about  them,  and  if  we  infert  in 
our  explications  what  the  Scripture  doth  not  war- 
rant, infert  as  neceffary  parts  of  thefe  doftrines,  we 
are  expofed  to  the  reproof  and  cenfure  thereof. 
For  if  that  be  a  perfeft  rule,  it  needs  not  our  fup- 
plements,  and  when  we  go  beyond  it  in  our  doc- 
trines we  offend  as  well  as  when  we  go  contrary 
to  it. 

I  add,  as  fome  tranfgrefs  by  fupplying  circum- 
/lances  of  divine  do6lrines,  fo  others  by  inventing 
new  doftrines,  about  which  the  Scripture  fays  no- 
thing at  all.  In  which  relpeft  the  Romaniils  are 
notorioufly  guilty.  They  teach  for  doctrines  the 
commandments  of  men.  As  in  their  doftrine  con- 
cerning the  headfliip  and  fovereignty  of  the  Pope, 
infallibility,  the  feven  facraments,  and  the  reft  of 
the  twelve  additional  articles  of  their  Trent  creed. 
The  Scripture  reproves  thefe  doQrines  and  con- 
vinces them  of  error.  They  aflv  fometimes,  where 
doth  the  Scripture  condemn  them?  but  fuppofing 
we  could  not  fhew  them  where  they  are  condemn- 
ed, as  often  we  can  ;  it  is  fufficient  that  it  doth  not 
command  them,  hath  not  revealed  them.  The 
Scripture  is  given  by  infpiration  of  God,  and  is  pro- 
fitable for  doHrine,  for  reproof  C^c.  The  apoltle 
adds,  that  the  man  oj  God  might  he  perfeHy  thorough- 
ly furnifhed  to  all  good  toorks.  Now,  how  fliould 
the  man  of  God  he  perfeB,  by  the  help  of  Scripture, 
if  any  thing  neceflary  for  his  knowledge  and  belief, 
was  wanting  therein.  It  cannot  be  a  rule  to  us, 
nor  can  we  conclude  it  given  by  infpiration  of  God, 
if  it  doth  not  teach  us  all  that  is  necefiary  to  falva- 
tion. 

4.  As  the  Scripture  is  a  divine  and  perfccl  rule, 
fo  it  is  a  neceflary  rule.  We  are  not  to  receive 
doctrines  contrary  to  it,  nor  ingraft  doBrines  upon 


DISCOURSE     XII.  311 

it,  and  add  them  thereto  ;  no  more  mun;  we  ne- 
gled  the  do^lrines  it  teaches.  Go  forih^  fays  Cl.rill 
to  his  apollles  in  their  commiliion,  and,  difcipU  all 
nations,  teaching  them,  toobjtrvc  all  things  zihat.focver 
I  havt  commanded  you.  We  mult  not  make  any 
thing  neccflary,  which  the  Scripture  has  not  taugiit 
and  made  neccirary  ;  neither  nndt  we  ovcrlo(jk  and 
difpenl'e  with  any  thing  it  has  taught  and  made  ne- 
celFary.  A  great  many  are  reproved  here  by  the 
authority  of  the  Scripture,  as  well  as  in  the  other 
particulars  mentioned  before.  VVe  have  grofs  in- 
ftances  of  this  with  reference  to  the  facraments. 
Some,  you  know,  deny  both  of  them,  watcr-baptifm 
as  they  call  it,  and  the  Lord's  fuj)per  ?  though  we 
have  the  inlUtution  of  both  in  Scripture,  and  that  in 
mod  exprefs  terms ;  and  have  both  recommended 
to  us  by  the  conftant  pra6lice  of  the  apodies  and 
primitive  church.  Others,  though  they  own  the 
facraments,  yet  take  a  liberty  with  them  to  change 
and  model  them  at  pleafure.  Thus,  when  Chrill 
in  the  inltitution  of  his  lupper  delivered  the  cup 
as  well  as  the  bread,  and  faiJ,  drink  ye  all  of  it,  they 
with  a  itrange  prelumption  interpofe  iiere,  aPid 
forbid  the  cup  to  the  laity.  Thefe  errors  the 
Scripture  condemns  and  reproves.  Nor  can  I  fee 
it  is  confifient  with  the  veneration  we  owe  to  it  as 
an  infpired  writing  to  ailume  this,  liberty  to  our- 
felvesof  dilpenling  with  its  rules.  If  it  be  a  divine 
revelation  we  muit  neither  add  to  it,  nor  take  from 
it.      I  may  add, 

5.  I'he  Scripture  is  profitable  for  reproof  and 
coiifuJation  of  practical  errors,  as  well  as  luch  a& 
are  doctrinal,  as  we  call  them,  and  fuch  as  are  more 
fpeculative.  It  delivers  a  great  many  divine 
maxims  for  the  government  of  the  hearts  and  lives 
of  men,  and  confequently  lays  open  fuch  errors  as 
are  contrary  thereto.  Thus  that  fatal  error  of  co- 
vetoufnefs,  or  dividing  our  aHections  between  God 


312  D  I  S  CO  U  R  S  E     XII. 

and  the  creature,  is  condemned  by  that  pafTage,  thou 
Jlialt  love,  the  Lord,  thy  God  with  all  thy  heart,  and 
with  all  thy  foul,  with  all  thy  mighty  and  with  all  thy 
mind  ;  by  that  of  the  apoftle,  love  not  the  world  nei- 
ther the  things  that  are  in  the  7vorld  ;  for  if  any  man 
love  the  zuorldy  the  love  of  the  Father  is  not  in  him. 
An  indifference  and  ccoolnefsin  religion,  preferring 
anvprefent  litile  intereft  to  that  of  our  fouKs,  is  re- 
proved by  that  Scripture,  that  bids  wSyfeck  firjl  the 
kingdo7n  of  God  and  his  rigJiteoiifnefsy  and  all  other 
things  Jliall  he  added  to  us,  by  that  which  bids  us, 
labor  not  for  the  meat  which  perifJies,  but  for  that 
which  endures  to  everlajling  life.  And  by  that  which 
cenfures  the  unreafonable  lolicitude  of  Martha, 
even  when  flie  was  miniftering  to  the  Lord  Jefus 
himfelf,  Martha,  Martha,  thou  art  careful  and  trou- 
bled about  many  things,  but  one  thing  is  needful. 

There  are  certain  divine  principles  of  wifdorn 
and  religion  recommended  in  the  word  of  God,  by 
which  it  not  only  direftsus  in  our  choice  and  con- 
daft,  but  reproves  and  cenfures  us  when  we  aft 
contrary  thereto.  O  endeavor  to  attend  to  the  ad- 
monition and  reproof  of  the  Scripture,  bring  your 
hearts  under  the  authority  of  God's  word  ;  believe, 
choofe,  and  afcl  according  to  the  precepts  and  rules 
of  it.  Admit  nothing  contrary  to  it  as  a  doftrinc 
of  religion,  nothing  befides  it,  nor  negleft  any  thing 
in  it.  We  are  to  receive  it  as  a  divine,  perfeft  and 
neceffary  rule  ;  and  fubmit  to  its  reproof  in  all 
things  as  we  (land  obnoxious  thereto.      It  follows, 

III.  The  Scripture  is  profitable  for  correction. 
This,  as  I  obferved  before,  refers  to  manners  :  it 
correcls  the  diforders  in  the  converfation.  Con- 
cerning which  let  me  obferve  a  few  things  briefly. 

It  condemns  all  fin  without  exception,  and  grants 
no  indulgence  to  any  iniquity.  The  lazu  of  God  is 
perfeuy  converting  the  foul,  Pfal.  xix.  7.  It  is  per- 
fect in  this  refpcd,  as  it   fearchcs  out  all  iniquity. 


DISCOURSE     XII.  313 

points  it  out  and  ccnfurcs  it,  and  ij  \vc  haikcn  to 
its  admonitions  and  teachings,  converts  the  Ibul 
Irom  it.  Hence  it  Ibllows,  ver.  1 1.  that  tiie  Pl'ahii- 
ilt,  (peaking  of  tiie  judgments  or  (latutes  of  the 
Lord,  adds  :  Moreover  by  tlievi  is  thy  fervarU  married; 
Ucirncd  of  fin,  and  warned  of  danger.  This  pro- 
perty is  often  alcribed  to  tlie  holy  Scripture,  or 
word  of  God,  particularly  in  Pf.  cxix.  Tk}'  word^ 
faith  he,  liavc  I  liul  in  my  hearty  that  I  might  not  fvi 
againjl  thec^xcr.  11.  And  again,  ver.  9.  Whercxuitk 
Jkall  a  young  man  cltanfc  his  zoay  ?  by  taking  heed 
thereto  according  t.-)  thy  zvord.  The  word  of  God  is 
a  fovereign  remedy  againll  fin,  when  it  is  received 
with  faith  and  treaJured  up  in  the  heart,  as  a  go- 
verning principle  there.  It  helps  to  cicanic  the 
way  and  courl'e  both  of  young  and  old.  The  rules 
and  maxims  of  the  moral  philofophers  were  in  fonic 
things  projitabk  for  corredion.  They  laid  down 
many  excellent  rules  for  the  government  of  the 
pafTions  ;  but  with  fuch  a  mixture  and  alloy  of  fin- 
ful  tolerations,  that  their  befl  lyftems  were  altoge- 
ther inluliicient  to  accomj)lifh  a  thorough  reforma- 
tion. Pride  and  vanity  were  virtues  with  them; 
revenge  allowed,  when  a  provocation  was  giv^en  and 
an  injury  received  ;  and  fome  very  grols  vices 
were  pleaded  for  by  many  of  them,  as  1  had  occa- 
fion  to  obl'erve  before.  But  the  correction,  the 
holy  Scripture  is  profitable  for,  is  more  entire  and 
complete.  It  extends  to  every  corruption,  and  is 
levelled  againft  every  fin,  againfl  the  whole  old 
man.  It  teaches  to  deny  all  ungodlinefs  and  worldly 
hijhy  Tit.  ii.  12. 

Farther,  it  flrikes  at  the  root  of  fin  in  the  heart 
and  affections.  Never  did  any  inftiiution  of  re- 
ligion proceed  with  fb  much  purity  and  divine  au- 
thority, as  the  Scripture  does  in  this  refpeCt.  Be- 
ware that  there  be  not  a  thought  m  thy  wicked  heart, 
lays  the  law  of  God,  Deut.  xv.  9.   It  lays  rcftr-iinti 


314  D  I   S  C  O  U   R  S  E     XII. 

upon  the  inward  defires,  the  firfl  motions  of  the 
heart,  dilcerns  and  condemns  fin  there.  Hence, 
according  to  the  dodrine  of  our  Saviour,  rafh  an- 
ger is  murder,  and  a  wanton  glance  adultery.  Matt. 
V.  22,  28.  It  purifies  the  fountain,  and  mends  the 
principles  from  whence  oiirattions  ilow. 

Again,  it  furnifhes  the  ftrongefl  motives  againft 
fin,  oppofes  it  with  all  the   force  of  argument   and 
perfuafion.     It  reprefents,  how  much  it  is  againlt 
our   prefent  intereft,   our  peace  and   comfort,  our 
lionor,    and   even  our   profit   in  mod  cafes  ;   and 
how  utterly  inconfiftent  with  our  future  and  eter- 
nal intereil.      He  that  finneth  againji  God  wrongeth 
his  own  foul.     The'wages  eff.nis  death,  everlalting 
death.      In  fliort,  the  wrath  of  God  is  revealed  from 
heaven  in   Scripture  againji  all  ungodlinefs  of  men. 
It  fets  a  flaming  fword,  as   it  were,  to  difcourage 
fmners,  and  throws  terrors  and  deaths  in  their  way. 
No  book  in  the  world  doth  or  can  appear  againft 
fin  with  fo  much  authority  as  the  Bible  doth.      Did 
we  believe  its  reports  and  confider  its  threatnings 
in  their  utmoft  extent,  view  fin  in  its   connexion 
with  death  and  hell,  according  to  the  Scripture  ac- 
count of  the  matter,  we  fhould  not  make  lo  light  a 
thing  of  it,  as  we  are  manv   times   too   apt  to  do  : 
the  very  appearance  of  it  would  give  us  a  fort   of 
horror.      In  a  word,  the  account  the  Scripture  gives 
of  fin,  of  its  original,  nature,  tendency,  prefent  mi- 
feiies  and  torments,   and    future  punii'hments   is  a 
very  proper  means  to  keep  us  from  it.  '  Herein  it 
\^  profitable  for  correHicn. 

i  will  only  add,  that  tlie  Scripture  zs  profitable 
for  correction,  as  it  is  attended  with  an  inward  effi- 
cacy and  force.  The  word  of  God  is  quick  and 
powerful,  and  fuirpcr  than  any  two-edged  fwordy 
piercing  even  to  the  dividing  afunder  of  foul  and  fpi- 
rit,  and  of  the  joints  and  marrow^  and  is  a  difcerner 
of  the  thoughts  and  intents  of  the  heart.     It  not  only 


DISCOURSE     Xir.  315 

I'pcuks  againll  fni  and  condemns  it,  but  ranfacks  the 
lieart,  penetrates  the  confcience,  and  riles  againil 
it  with  a  majcfly  and  authority  that  is  peculiar  to 
iticlf.  Good  men  find  this  divine  efficacy  in  the 
word.  A  text  of"  Scripture  will  have  more  force 
to  check  and  controul  an  unruly  pafTion,  than  an 
hundred  fmooth  harrangues  of  human  compofure. 
David  experienced  this  fovereignty  and  mark  of^ 
divinity  in  the  Scriptures,  and  celebrates  it  through- 
out Plalm  cxix,  and  in  other  places.  And  fbme- 
times  it  pleafcs  God  to  give  it  the  like  efficacy  to- 
wards finners.  The  weapons  of  our  warfare^  fays 
the  apoflle,  are  not  carnal,  but  mighty  through  God. 
The  word  of  Goddifcovers  vice  and  dethrones  it. 
It  has  done  fo  in  a  thoufand  inflances.  Particu- 
larly at  the  firfl  preaching  of  the  gofpel,  which 
made  one  of  the  fathers  glory  of  it  in  this  refpett. 
Shew  me  a  paffionate  m?in, fays  he,  and  with  a  few 
words  of  God  I  will  render  him  mild  as  a  Iamb, 
and  the  like  with  refpe6l  to  the  unclean,  «&c.  Thus 
profitable  is  the  Scripture  for  corre6lion  and  refor- 
mation. 

IV.  The  only  head  that  remains  to  be  touched 
is,  that  it  IS  profiable  for  infniBion  in  righleoujnefsy 
that  is,  for  inflru6lion  in  all  the  parts  of  our  duty 
towards  God,  towards  our  neighbor,  and  towards 
ourfclves.  It  teaches  us,  as  is  faid  more  particu- 
larly of  the  gofpel,  to  live  foberly,  righteoufly,  and 
godly  in  this  prefent  world.  We  have  there  rules  of 
perfeft  holinefs  fet  before  us,  direfting  how  to  go- 
vern our  appetites,  fenfes,  defires,  affeftions,  and 
pafTions  ;  rules  of  temperance  and  chaftity  in 
thought,  fpeech,  and  behaviour ;  of  meeknefs,  hu- 
mility, and  the  like:  rules  of  juftice  towards  men, 
in  all  our  commerce  or  intercourfe  with  them. 
Our  Saviour  comprifes  the  fubflance  of  all  in  two 
maxims,  that  we  love  our  neighbor  as   owfdvcs^  and 

S  f     . 


3i6         DISCOURSE     XII. 

that  whatever  we  zvould  that  men  JJiould  do  unto  us, 
yN&JJioulddo  even  Jo  unto  them.  Thefe  are  enlarged 
and  commented  upon  in  a  variety  of  particulars, 
all  tending  to  exclude  injuries,  oppreflion,  and 
every  thing  that  is  hurtful,  and  to  eflablifh  an  ex- 
a6l  decorum  and  equity  in  our  mutual  correfpon- 
dencc.  And  with  equal  beauty  and  perfection,  it 
prefcribes  to  us  the  fcheme  and  method  of  converfe 
with  God.  It  direfts  us  to  love  him  with  all  our 
heartSy  iofear  him,  to  triijl  him,  to  delight  in  him,  to 
worJJiip  him,  to  devote  ourfelves  to  him,  to  choolc 
him  and  reft  in  him,  as  the  only  felicity  and  hap- 
pinefs  of  our  fouls,  to  make  him  the  Alpha  and  O- 
mega,  the  firlt  and  the  laft,  the  beginning  and  the 
end  of  our  aftions,  and  indeed  the  all  in  all. 

This  is  the  general  ufe  of  the  holy  Scripture.  It 
y^3iS  given  by  infpiration  of  Gody  and  is  projitable  for 
thefe  high  and  noble  purpofes,ybr  doHrinCyfor  re~ 
proof y  for  correHion,  for  mJlruHion  in  righteoufnefs. 

A  retleftion  or  two  upon  what  has  been  faid  fhall 
conclude  this  point.     And, 

1.  We  may  fee  hence  the  vanity  of  that  plea 
the  church  of  Rome  advances  in  behalf  of  oral 
tradition.  They  own  with  us,  that  the  Scripture 
is  given  by  infpiration  of  God  ;  but  they  pretend, 
that  there  are  feveral  divine  doftrines,  neceffary 
truths  not  contained  in  the  Scripture,  which  the 
apoftles  delivered  to  the  churches  by  word  of  mouth. 
To  this  we  have  to  anfwer,  that  it  is  not  to  be  fup- 
pofed  God  fliould  indite  a  book,  for  the  ufe  of  his 
church,  and  that  book  fhould  be  defedive  in  any 
neceffary  point.  That  the  Scripture  every  where 
w'itnefTes  to  its  own  perfeftion.  The  text  tells  us, 
it  is  given  by  infpiration  of  Gody  and  is  projitable  for 
doBrinCy  (^c.  that  the  man  of  God  may  be  perfeHy  tho- 
roughly fur  nifJied  unto  all  good  works.  And  in  the 
foregoing  verfe,  it  is  faid,  that  the  holy  Scriptures 
are  abk  to  make  wife  tofalvation.     Farther,  we  have 


DISCOURSE     XII.  317 

cxprefs  caution  againft  thefe  unwritten  traditions. 
Thus  in  the  Old  Tcftamcnt,  Youjliall  not  add  to  the 
zuord  that  I  command  yoUy  neither  Jli all  yoxi  diminifk 
frovi  it.  And  we  find  the  whole  Bible  has  a  leal 
fct  to  it,  is  fhut  up  with  this  awful  faying,  that  if 
any  man  jhall  add  unto  thefe  thingSy  God  fhall  add 
unio  him  the  plagues  written  in  this  book.  And  if 
any  manjliall  take  away  from  the  zoords  of  this  book, 
God  Jhall  take  away  his  part  out  of  the  book  of  life. 
It  is  an  infpircd  book,  is  profitable  for  doHrinCy  for 
rf/?roo/iand  for  all  the  purpofes  of  religion,  is  able 
to  make  theman  of  God,  the  miniftcr,  the  chriflian, 
perfeft ;  perfefcl:  in  faith,  and  perfeft  in  all  duties 
and  offices.  God  has  not  left  it  to  the  caprice  and 
humor  of  men  to  add  to  it,  and  change  it  at  plea- 
fure.  If  he  had,  it  would  be  no  complete  rule,  and 
would  foon  ceafe  to  be  any  rule  at  all.  I  might  fub- 
join  a  multitude  of  arguments  againft  this  forry 
pretence  of  the  Romanifts,  was  this  a  place  to  de- 
bate that  matter.  I  fhall  only  take  notice  farther, 
that  the  tradition  they  boaft  of  has  always  difgraced 
itfelf,  and  proved  iifelf  an  impofture.  Their  moft 
early  traditions  have  the  moft  palpable  marks  of 
fable  in  them.  As  that  of  Papias  concerning  the 
Millennium  ;  that  of  the  primitive  church,  which 
occafioned  fo  fcandalous  a  divifion  among  them, 
relating  to  the  time  of  keeping  Eafter.  Had  tra- 
dition been  any  good  rule,  furely  we  might  have 
expefted  it  would  have  run  clear,  and  not  been  fo 
muddy  at  the  very  fountain  head,  as  we  find  it  was. 
Nor  has  their  tradition  only  failed  them,  but  be- 
trayed them  into  a  direft  oppofition  to  the  holy 
Scripture.  For  upon  this  ftock  they  have  grafted 
feveral  doQrines  contrary  to  the  infpired  writings, 
as  purgatory,  indulgences,  their  Latin  fervice,  the 
facrifice  of  the  mafs,  &:c.  Not  to  fay,  that  they 
have  among  them  traditions  inconfiftent  one  with 
another.     In  one  age   they  cftablifti  doftrin^s,   as 


3i8  DISCOURSE     XII. 

facred  and  divine,  by  virtue  of  a  pretended  tradi- 
tion, which  in  another  age  are  condemned  as  hercfy 
and  loaded  with  an  anathema:  as,  the  eating  of 
things  ftrangled,  and  blood,  the  immaculate  con- 
ception of  the  virgin  Mary,  and  the  like. 

Eut  I  fliall  not  enlarge  on  thefe  things.  You 
have  your  Bible,  chriftians,  and  there  you  have  a 
perfett  rule  of  faith  and  praftice.  Study  that,  and 
you  will  find  it  profitable  for  vou  in  all  refpefts. 
It  will  make  the  man  cfGod  perfed.  If  you  negletl 
that,  you  will  lofe  yourfelf  in  the  labyrinth  of  hu- 
man fiftions,  and  neither  know  what  to  believe,  nor 
what  to  praftice. 

2.  Is  the  Scripture  given  by  infpiration  of  God, 
and  projitable  for  doHrine,  for  reproof  for  correElion, 
and  for  inJlruBion  in  rightcoufnefs  ;  let  us  ufe  it  for 
all  thefe  purpofes,  receive  its  doftrines,  receive  all 
its  do6lrines,  acquaint  yourfelves  with  what  it  teach- 
es, and  refign  to  its  authority  therein.  This  is  a 
matter  of  no  fmall  importance,  and  will  require  no 
fmall  induftry  and  humility.  Do  not  objeft  againft 
any  of  the  do6trines  of  the  Bible,  becaufe  they  do 
not  feem  to  Hand  upon  a  level  with  your  under- 
ftanding.  Whatever  God  teaches  is  true  ;  and  it 
is  enough,  fhould  be  enough  to  us,  that  he  teaches 
it,  whatever  difficulties  there  may  feem  to  be  in  it. 
We  fhould  learn  to  reverence  infinite  wildom,  and 
fubmit  our  narrow  faculties  to  the  conduft  thereof. 
And  then  endeavor  to  receive  all  the  doftrines  of 
Scripture.  It  is  profitable  for  doElriney  and  there  is 
no  doftrine  of  the  Scripture  that  we  fhould  efteem 
unprofitable.  Such  a  temper  is  profane,  and  in- 
cludes in  it  a  fort  of  blafphemy  againft  tiic  divine 
wifdom.  God  knows  better  than  we  do  what  is 
ncceflary  and  good  for  us,  and  wherein  he  has  con- 
defcended  to  be  a  teacher,  we  fhould  be  cheerful 
and  humble  learners.  Study  therefore  your  Bible, 
and  endeavor  to  be  complete  in  all  the  will  of  God. 


DISCOURSE     XII.  319 

Whatever  God  fpeaks,  we  fhould  be  re-,idy  to  hear. 
All  Scripture  is  projitable  for  do^rine,  and  it  very 
ill  becomes  us  to  neglect  the  grcateft  part  of  it  un- 
der a  pretence  that  it  is  not  necefl'ary. 

Farther,  ufe  it  for  reproof.  Rejefl  every  doc- 
trine contrary  to  it,  and  tiiat  is  agdinll  \vhatit  doth 
reveal,  and  every  thing  that  is  belides  and  above 
vhat  it  doth  reveal.  Let  it  be  the  nieaiure  and 
boundary  of  your  faith.  Endeavor  to  come  up  to 
it,  and  not  go  beyond  it. 

Ufe  ityor  corrtclion.  Mind  its  admonitions,  and 
allow  yourfelves  in  no  thoughts,  dcfires,  words  or 
acts  the  Scripture  fets  a  mark  upon  as  finful  or  un- 
lawful. This  is  to  be  chrillians  indeed.  And 
according  to  our  care  and  exactncfs  herein,  we  arc 
moreor  lefs  ehrillians.  Hearken  to  it,  and  let  it 
ct)rre6l  every  fmful  motion  and  diforder  in  the 
foul,  and  every  wry  ftep  in  your  ct)urfe  of  life. 

Once  more,  ufe  it  for  your  injlruclion  in  riglile- 
oufnefs.  As  it  prefcribes  to  you  in  every  part  of 
your  converfation,  teaches  yo'4  how  to  conduft 
yourfelves  in  your  whole  converfe  in  the  wu.rld. 
To  which  purpofe,  it  will  be  of  exceeding  advan- 
tage to  you,  if  you  colleded  and  wrote  down  the 
principal  rules  that  refer  thereto  both  under  this 
and  the  former  head.  For  initance,  the  Scripture 
rules  for  correcting  the  iniquity  of  our  thoughts,  dc- 
fires affetlions  and  actions,  and  the  rules  for  the 
conduct  of  all  thefe,  write  down  the  mod  pertinent 
Scriptures  that  refer  thereto.  Frequently  perufc 
them,  commit  them  to  your  memories.  Set  them 
before  you  asmatter  of  daily  duty.  Look  upon  it 
as  your  great  bulinclsto  praclice  according  to  thcle 
rules.  Endeavor  to  be  good  proficients  herein. 
And  in  proportion  to  vour  attainments  in  this  mat- 
ter, fo  is  your  Itature  in  religion.  O  that  I  could 
prevail  with  vou  to  do  this.  Nothing  in  the  world 
would  be  more  your  iniercfl.    And  indeed  without 


320         DISCOURSE     XII. 

fome  attention  and  care  this  way,  you  lofe  the  main 
advantage  of  the  Bible  ;  you  only  profefs  religion 
in  a  general  confufed  manner  ;  all  you  hear,  and 
all  you  read  in  the  Scripture  will  turn  to  little  ac- 
count. Take  this  method,  chriftiaus.  God  has 
given  you  a  book  full  of  glorious  excellencies. 
life  it  for  its  proper  end.  And  confider  for  your 
encouragement,  that  if  you  believe  it,  ftudy  it,  live 
it,  it  will  be  in  every  refpeft  profitable  to  you :  it 
vill  be  a  light  to  yourjccty  and  a  lavip  to  your  paths ; 
■will  fupport  you  under  your  difficulties,  fortify  you 
againil  temptations,  guide  you  in  your  duties,  and 
carry  you  fafe  to  heaven.  Therefore  make  the 
holy,  infpired  Scripture  your  rule,  live  under  its 
conduft  and  influence,  and  you  fliall  die  with  its 
comforts. 

II.  I  come  now  to  confider  the  ufefulnefs  of  the 
feveral  parts  of  Scripture.  It  is  all  profitahky  fays 
the  text,  every  book  and  part  of  the  Bible  has  its 
ufe,  and  is  of  fervice  to  the  church.  What  its  ufe- 
fulnefs is,  I  am  now  to  enquire.  The  fubjeft  is 
copious,  and  of  no  fmall  importance  ;  and  yet  I 
muft  very  much  pafs  it  over.  Though  I  own  it 
was  one  thing  I  had  principally  in  view  in  the- 
choice  of  my  text.  If  nothing  prevent,  I  may  en- 
deavor the  fatisfaftion  of  thofe  that  defire  it  ano- 
ther way,  and  upon  other  occafions.  What  I  have 
before  me,  is,  to  fhew  ihe  ufefulnefs  of  the  feveral 
parts  of  the  Bible.  Concerning  which  I  fhall,  firfl 
premife  a  few  things,  and  then  fpeak  to  the  fubjeft 
more  diretlly  in  another  difcourfe. 

I  (hall  at  prefent  only  premife  a  few  things  con- 
cerning this  matter.      As, 

1.  That  we  have  great  reafon  to  conclude  that 
all  Scripture  is  profitable  and  ufeful,  in  that  it  is 
given  by  infpiration  of  God.  Since  he  is  the  au- 
thor of  it,  we  may  fuppofe  it  is  ufeful  and  perti- 
nent, even  though  there  were  fome  parts  and  paffa- 


DISCOURSE     XII.         321 

•cs  of  it  that  we  could  not  underftand.  A  wife 
man  will  not  write  a  book  ol"  no  life  and  value  ; 
much  Icfs,  the  only  wife  God.  We  find  the  pro- 
phet celebrating  God  in  his  common  providence, 
as  inflruQing  the  hufbandman  in  the  management 
of  his  affairs,  and  inferring,  that  there  nudl  be  wil- 
dom  in  the  manaiiement  fince  it  was  from  G(jd. 
This  Cometh  forth  Jruvi  the  Lord  of  HoflSywho  is  won- 
derful in  council,  and  excellent  in  working.  What 
Cometh  forth  from  God,  who  is  wonderful  in  coun- 
cil, and  excellent  in  working,  cannot  be  worthlefs 
and  infignificant.  And  thus  -doth  the  Scripture, 
all  Scripture,  every  part  of  it.     And  yet, 

2.  Though  all  Scripture  is  profitable,  it  is  not 
alike  fo,  nor  all  ufeful  for  the  fame  purpol'es.  Some 
part  of  Scripture  was  written  for  one,  other  parts 
for  a  different  end.  It  is  not  all  ufeful  for  one  and 
the  fame  end  :  but  all  excellent  and  ufeful  for  its 
proper  end.  As  in  the  work  of  creation  God  pro- 
nounced all  things  good,  very  good  :  not  that  eve- 
ry creature  or  fpecies  of  creatures  have  the  fame 
degree  of  excellency,  or  anfwer  the  fame  purpofe; 
but  all  are  good  in  their  place,  and  anfwer  the  par- 
ticular end  God  defigned  them  to  ferve.  Thera 
is  a  mighty  difference  between  a  man  and  a  brute, 
a  feraph  or  an  infetl  ;  and  yet  both  are  good.  So 
it  is  with  refpeft  to  the  holy  Scripture,  it  is  all  di- 
vine, excellent,  and  good  ;  but  it  is  not  all  alike 
important  and  excellent,  nor  doth  every  part  of  it 
afford  the  like  inftruftion.  I  cannot  therefore  un- 
derftand the  humor  of  fome  devout  men,  that  when 
they  have  read  a  chapter  of  the  Bible,  think  them- 
felves  obliged  to  enquire  what  they  can  find  of 
Chrift  there.  We  have  a  great  deal  of  Chrift  in 
the  Bible,  but  not  in  every  chapter  of  it.  And  we 
fliould  not  look  for  him  where  he  is  not  to  be  found. 
The  Scripture  is  ufeful  for  many  purpofes.  Some 
parts  for  one,  fome  for  another  purpofe.     And  we 


322  DISCOURSE     XII. 

then  make  the  trued  and  belt  ufe  of  it  when  we  re- 
fer every  part  to  its  proper  purpoie,  what  God  in- 
tended in  it. 

3.  Let  me  obferve,  that  the  Bible  was  not  deli- 
vered at  once,  as  a  complete  fyftem  of  divinity,  and 
body  of  religion,  but  contains  various,  fucceflive 
revelations,  gradually  made,  as  feemed  good  to  in- 
finite wifdom.  God^  who  at  jundry  tuneSy  and  in  di- 
verje  mannerSy  [pake  to  tkc  fathers  by  the  prophets, 
at  [a.i\fpake  to  us  by  his  Son. 

Was  I  to  illuftrate  this,  I  fliould  give  you  a 
fhort  view  of  the  different  difpenlations  of  religion, 
the  different  flates  of  revelation  in  the  fcveral  ages 
and  periods  thereof;  as,  under  Adam,  Noah,  Abra- 
ham, Mofes,  and  the  Son  of  God  incarnate.  Adam 
had  a  revelation  from  God  both  before  his  fall  and 
after,  a  plan  of  religion  delivered  to  him,  upon 
■which  his  intercourfe  and  acceptance  with  God  was 
founded.  This  was  continued  among  the  patri- 
archs with  enlarcrements  at  feveral  times  ;  as  under 
Noah  and  Abraham.  And  under  Mofes  a  new  pe- 
culiar difpenfation,  a  theocracy  was  introduced  ; 
not  to  fet  afide  any  former  revelations,  laws,  and 
methods  of  religion  j  but  to  ferve  the  wife  defigii 
of  providence  at  that  time,  and  to  prepare  for  a 
fuller  and  more  glorious  ftate  of  religion  under 
Chrift.  Thefe  feveral  difpenfations  make  up  the 
Bible,  and  the  furvey  of  them  would  fhew  you  the 
progrefs  of  divine  revelation,  the  ufefulnefs  thereof, 
and,  I  reckon,  would  direct  to  the  befl  method  of 
explaining  it.  But  this  is  what  I  umit  not  now  pre- 
tend to. 

4.  Every  revelation  God  made  to  the  world  was 
defigned  for  the  ufe  of  the  church,  not  pnly  in  the 
age  when  it  was  given,  but  in  all  future  ages.  The 
apoftle  tells  us,  that  the  things  which  happened  to  the 

7ezvs  were  written  Jor  our  admonitiony  on  whom  the. 
ends  of  the  world  are  come.     Indeed  the  church  of 


DISCOURSE     XII.  323 

Gofl,  flridly  fpcaking,  is  but  one  body,  rubfifting 
at  different  times,  and  in  different  forms.  T'irli  in 
its  infancy,  then  in  a  more  improved  Ilatc,  till  it 
was  brought  to  a  (late  of  matuiity  under  the  gofpcl, 
■and  at  lall  fhall  be  brought  to  a  (late  of  full  per- 
fection in  heaven.  Now  the  revelation  vouchfafed 
to  the  church,  at  any  time,  was  for  the  lervice  of 
the  whole  body  at  all  times.  When  any  new  reve- 
lation was  given  ford),  it  did  not  make  void  any 
thing  that  went  before,  but  fuppofed  it  was  built 
upon  it,  and  was  fupplemental  to  it,  except  in  the 
cafe  of  the  gofpels  vacating  the  typical  and  tem- 
porary difpenfation  of  jMofcs.  And  confequently 
thofe  that  live  under  the  laft  difpenfation  of  reli- 
gion, when  revelation  is  finiflied  and  compleated 
are  didinguiflied  by  fpecial  advantages,  which  is 
our  cafe  that  enjoy  the  gofpel.  We  have  the  be- 
nefit of  all  foregoing  revelations,  the  light,  inftruc- 
tion,  admonition,  and  examples  of  former  ages,  the 
whole  treafurc  of  the  holy  infpired  Scripture,  all 
the  glories  and  excellencies  of  the  Bible  are  com- 
mitted to  us  and  lodged  in  our  hands.  Let  us  be 
thankful  for  our  privileges,  and  endeavor  to  im- 
prove them.  If  every  part  of  Scripture  be  pro- 
fitable and  ufeful,  to  be  fure  the  entire  Scripture 
muftbe  fo.  But  I  muft  leave  wdiat  remains  on  this 
fubjeB:  to  another  opportunity. 


T  t 


DISCOURSE     XIIL 

The    usefulness  of   the   several  partj. 
OF   Scripture. 


2   Tim.   iii.    16. 


All  Scripture  is  given  by  infpiration  of  God,  and  is 
projitahle for  doHrine,  for  reproof  for  correHion^ 
for  inJlruHion  in  righteoufnefs. 

I  PROCEED  now  to  enquire  into  the  particular 
ulefulncTs  ofthe  feveral  parts  of  Scripture.  It 
cannot  be  expefcted,  that  1  fhould  examine  the  ufe- 
f'ulnefs  uf  every  book.  That  would  require  a  vo- 
lume rather  than  a  fermon.  Nor  can  I  go  through 
the  feveral  difpenfations  of  religion  and  diftinft  pe- 
riods of  revelation,  and  give  an  account  of  thofe 
parts  of  the  Bible  that  fall  under  each.  How  much 
advantages  foever  there  might  be  in  fuch  a  method, 
I  mult  here  decline  it.  All  I  can  do,  is  to  make 
fome  obfervalions  upon  the  Bible,  as  divided  into 
the  feveral  fubjetts  of  it.  And  I  fhall  confider  it 
under  the  following  heads,  as  containing  hiftories, 
])rophecies,  ceremonies,  matters  of  morality,  and 
dotlrines. 

1.  Let  us  confider  the  hiftorical  part  of  the  Bi- 
i^le.  This  is  highly  ufeful  to  the  church.  A  great 
•  leal  of  it  you  know  is  wrote  by  way  of  hiftory,  and 
ihere  is  fcarce  any  hiftory  in  the  Scripture  but 
what  affords  abundance  of  divine  inftrufclion.  Re- 
flect a  little  on  the  firftbook  in  the  Bible,  Genefis. 
A  few  chapters  of  that  facred  hiftory  are  of  greater 


326         DISCOURSE     XIIL 

ufe  to  the  church  than  any  large  volumes  of  com- 
mon writers,  I  will  only  take  notice  of  three  or 
four  things  of  which  we  have  an  account  in  this 
book,  a!!d,  I  may  add,  in  no  other  book  in  the 
world,  but  what  borrows  from  it.      As 

1.   The   creation   of  the  world.     The  philofo- 
phers,  that  wanted  the  conduct  of  revelation,  were 
utterly  at  alofsand  in  confuhon  about  this  matter, 
and  run  into  wild  and   abfurd  hypothefes,  as  I  had 
occafion   to  obferve  before.     Some  of  the  beft  of 
them,  that  believed  and  acknowledged   one   God, 
fupreme  and  eternal,  and  that  he  was  infinitely  good, 
thought-his  goodnefs  muft  necelfarily  communicate 
itfelf,  and  thereupon  concluded  it  did  lo  from  eter- 
nity, and  confequently  that  the  world  mult  be  eter- 
nal.     Now  this  hiftory  removes   all  fcruples  here, 
and  fatisfies  all  queitions  in  a  few  words,  tells  us  the 
world  was  made,  made  in  time,  and  made  by  God, 
by  a   free,  and  yet  powerful   aft  of  his  will.     Let 
there  be^  faith  God,  and  there  ivas.     His  jict  or  fo- 
vereign  word  brought  all  things  into  being.     This 
clears  all  difficulties,  and  at  the  fame  time  has  fuch 
a  grandeur  and  majefty  in  it,  that   Longinus  allows 
it  to  be  an  inltanceof  the  true  fublime.     In  the  he- 
ginning  God  created  the  heaven  and  the  earthy  and  God 
Jaidy  let  there  be  light,  and  there  was  light.     Let  there 
be  a  firmame7ity  &c.  and  it  was  fo.   With  how  much 
majefty  is  this  fpoken,  and  how  fit  to  convey  to  the 
mind  an  idea  of  God's  greatnefs,  his  infinite  great- 
nefs.      By  the  xvord  oj  the  Lord  were  the  hea.vens  made^ 
and  all  the  hojls   thereof  by  the  breath  of  his  mouth,. 
How  glorious  a  being  is  the  author  of  this  amazing 
work  P  how  juftly  may  we  fay  of  him  as  Job  does, 
/  know  that  thou  canjl  do  every  thing. 

We  have  here  alfo  an  account  of  the  degeneracy 
of  the  human  nature,  that  lapfe  or  fall  of  mankind  : 
a  point  about  which  all  the  philofophcrs  were  puz- 
zled and  nonplufed.    They  found  in  themfelves,and 


DISCOURSE     XIII.         327 

oliferved  in  the  vorld,  a  Ilrange  difc^rder  in  the  hu- 
man mind,  that  the  pallions  and  afl'cdlions  were  be- 
come hcadlirong   and  impetuous,  and  that  realoii 
was  not  llron<T  cmuiiih   to  curb  and   maftrr  them. 
And  hence  (ome  of  the  vvifeft  of  them  inferred,  that 
reafon  had  been  fome  how  weakened  and  hurt,  and 
thereby  lo{t  the  dominion  they   fuppofed   it   origi- 
nally had  ;   though  how  to  account  for  it  they  knew 
not.     But  this  the  Scripture  hidory  clears  up.      U 
tells  us  that  man  fell,  and  how  he  came  to  fall.      I  n 
■which  it  reprelents  two   things  among  others   that 
fuggell;  matter  of  admiration  and  caution  to  us,  viz. 
The  danger  of  pride  and  fenfuality,  the  devil  mak- 
ing ufe  of  the  body  of  a  (craph,  or  bright  fliining  fer- 
pent,  ihhnuated  to  the  woman,  that  if  they  eat  they 
fhould  be  advanced  to  an  hii^her  Itation,  be  as  God 
in  wifdom  and   independency,   and  thus    flattered 
their  ambition  and  took  with  them,  and  then   the 
fruit  appeared  pleafant  to  the  eye,  as  well  as  dcfira- 
blc  to  make  wife  ;    both  their  rational  and  fenfiiivc 
appetites  were   flattered  at  once,  and  this  hurried 
them  into  the  tranfgrtflion,   and  occafioned   their 
fall.     See  here  the  clanger  of  pride,  and  of  pleafing 
the  fenfes.      It  undid  man  in  paradile,  man  in  inno- 
cency,  and  continues  the  great  danger  of  mankind 
to  this  day.     Another  thing  fuggelled  in  this  hiilo- 
ry  of  the  fall  is,   the   fhame   and  cowardife  confe- 
quent  upon  fin.     No  (boner  had  Adam  finned,  but 
he  hid  himfelf  among  the  trees  of  the  garden.     Be- 
fore the  prefence  of  God  was  his  life  and  his  joy, 
but  now  he  runs  away  from  it.     /  heard  thy  voice, 
fays  he,  and  hid  myfelf,  for  I  was  afraid   becaufe    1 
was  naked.     Sin  had  ftripped  him  of  his  innocency 
and  his  ornaments,  and  now  the  prefence  and  voice 
of  his  maker  fills  him  with  terror.      And  this  is  the 
natural   fruit  of  fin.     However  it  appears  during 
the  temptation,   when  the  pleafure  is  over  and  the 
mafic  is  thrown  off,  it  iffues  in  bitternefs,  fhame  and 


328         DISCOURSE     XIII. 

boiT'T.  It  is  laid  of  our  fii  ft  parents,  that  the  eyes 
cf  ihcm  bctk  were  opened  and  they  faw  that  they  were 
nakcdy  they  faw  their  guilt  and  were  filled  with  con- 
fufion  upon  it.  And  thus  it  jflill  is  with  iinners 
when  conicience  is  awakened. 

I  might  take  notice  of  the  inftitution  of  marriage 
between  one  man  and  one  woman,  in  oppofition  to 
polygamy.  That  practice  which  generally  obtain- 
ed in  the  world,  and  is  attended  with  fo  much  mif- 
ciiief,  [lands  here  condcmijcd  by  the  original  ap- 
p'>intment  of  God.  And  of  the  inltitution  of  the 
LhbMlh,  or  a  fevenili  day  of  facred  reft  and  religi- 
on, after  iix  dcjys  of  labor.  This  was  fet  apart  by 
ti;e  example,  benediciion,  and  command  of  God 
immediately  upon  fijulliiiig  the  creation.  It  was 
indituted  before  the  ceremonial  law  was  in  being, 
and  conlequerjtiy,  is  of  a  moral  nature,  and  of  per- 
petual obligation. 

I  micvht  add  the  original  of  the  foul.  It  was  not 
cr.  ated  with  the  body,  and  out  of  the  quft,  as  the 
body  was,  but  created  immediately  by  God,  He 
hreathed  into  him  the  breath  of  lije^  and  man  became 
a  living  foul.  Plaudy  intimating,  that  it  is  diftinct 
from  tl)e  body,  and  confequently  can  fubfill  with- 
out it. 

Now  thefe  are  points  of  fuch  high  importance, 
that  the  little  ord*  r  and  reliuion  there  is  among 
mankind  very  nuKh  depends  on  them  ;  and  they 
are  wholly  owing  to  the  hiftory  of  the  Bible. 
The  three  firfl  chapicrs  of  it  give  more  fatisfaCtion 
iii  thcfc,  and  ttie  like  great  principles  and  doctrines 
of  reiigir)ii.  than  ail  the  phiiofophers  in  the  world, 
that  are  deftuute  of  Scripture  light. 

I  meiUion  the  fe  things,  not  only  as  an  argument 
of  the  great  worth  and  uiefulncfs  vA  the  Scripture  ; 
but  with  dehgn  they  rn?v  recommend  and  endear 
the  Bii)lc  to  yon.  Read  the  firft,  fecond,  and  third 
*)r  GciiCiis,  and  there  )-ou  may  learn,  what  vou  may 


DISCOURSE     XIII.         329 

travel  the  world  round  in  quell  of,  and  never  U  ji n 
unlcfs  you  find  a  Kible,  or  converle  wiili  liiolc  liul 
have  lighted  their  lamps  at  this  torch. 

And  how  valuable  an  hint  is  that,  Cen,  iii.  15. 
concerning  the  proiniled  feed.  Wiien  Cod  was 
proceeding  againft  the  feveral  criminals,  in  tie 
iTiidft  of  that  more  awful  fccnc  he  difcovcrs  the 
purpofcs  of  his  grace,  The  feed  oj  the  zoomant  fays  he, 
Jliall  braije  thefcrpent's  head.  The  purport  of  which 
is^  that  an  eminent  and  extraordinary  perfon,  who 
fhould  be  the  feed  of  the  woman  alone,  fiiould  ap- 
pear in  the  world,  dellroy  Satan's  kingdom,  relcue 
and  deliver  fallen  man.  This  the  apoille  four 
thoufand  years  after  refers  to  and  owns  the  ac- 
complifhment  of ;  When  the  falnefs  of  ti,mc  was 
C07ne,  God  fent  forth  his  Son  made  of  a  woman,  made 
under  the  law,  to  redeem  them  that  were  under  the 
lawy  that  we  might  receive  the  adoption  of  funs.  A 
glorious  fentence  !  of  more  conlequence  to  man- 
kind than  all  the  viftories  and  triumphs  recorded 
by  the  Greek  and  Roman  hiliorians. 

I  might  take  notice  of  the  univerfal  deluge,  the 
deftru6lion  of  Sodom  and  Gomorrha,  with  many 
particulars  relating  to  the  patriarchs  and  their  re- 
ligion, in  which  we  have  not  only  feveral  wonder- 
ful and  important  events  defcribed,  with  a  certainty 
and  clearnefs,  that  in  vain  we  feek  for  in  other  hif- 
tories  ;  but  the  divine  providence  fet  fonh  in  the 
government  of  the  world,  the  divine  attributes  dil- 
played,  his  knowledge,  wiidom,  juftice,  holinels, 
and  hatred  of  fin  manifefled  in  fuch  a  manner  as  is 
moft  fit  to  flrike  the  minds  of  men  and  beget  in 
them  a  fear  and  reverence  of  God,  and  lay  the 
foundation  of  divine  worfhip  and  religion. 

You  fee  I  can  only  give  you  a  talte  of  things, 
and  of  the  great  ufefulnefs  of  the  Scripture  under 
this  head.  Should  1  purf'ue  tlie  (ubjefct,  even  in  this 
iuperlicial  manner,  it  would  require  many  fermon.s. 


330         DISCOURSE     XIIL 

I  will  therefore  only  obferve  farther,  that  be- 
fides  the  inftruflion  the  facred  hiftory  affords  from 
the  matter  of  it,  its  feveral  narratives  are  generally 
fo  many  confirmations  of  its  predi8ions  and  pro- 
phecies. The  hiftory  of  Abraham  and  his  pofterity, 
forinflance,  their  fojourning  in  Egypt,  their  deli- 
verance from  thence,  their  fettling  in  Go/hen,  their 
apoftacies,  captivities,  and  reftoration  afterwards, 
are  the  fulfilling  of  the  promife  made  to  Abraham, 
of  the  prophecies  uttered  by  Jacob  when  he  was 
leaving  the  world,  and  the  prediftions  of  Mofes. 
So  that  this  part  of  the  Bible,  which  indeed  is  a 
confiderable  part  of  the  Old  Tcftament,  is  exceed- 
ing ufeful  to  the  church  ;  it  fhews  the  divine  pro- 
vidence governing  the' world  in  a  fovereign  man- 
ner, fliews  the  divine  knowledge  in  all  events,  and 
the  truth  of  all  his  promifcs,  and  confirms  our  faith 
in  the  belief  of  the  Scripture. 

As  to  the  New  Teftament  hiftory,  it  is  full  of 
glorious  events  ;  ycur  own  knowledge  >vill  furnifti 
you  with  the  particulars,  and  a  little  refleftion  con- 
vince you  ofiheufefulnefs  of  them.  It  relates  the 
incarnation,  life,  miracles,  fufferings,  crucifixion, 
refurredion  and  afcenfion  of  the  Son  of  God  ;  the 
pouring  out  of  the  fpirit,  the  miniftry  of  the  apof- 
tles,  and  the  furprifing  fuccefs  that  attended  it,  and 
herein  lays  the  foundation  of  the  chriftian  faith  and 
religion,  ftriftly  fuch,  and  at  the  fame  time  con- 
firms and  eftablifhes  a  great  part  of  the  Old  Tef- 
tament. 

But  I  muft  not  enlarge,  you  fee  by  thefe  hints, 
that  the  hiftory  of  Scripture  is  profitable.  Was  it 
not  befides  my  prefent  purpofe,  I  might  fliew  it 
\s!dL^projitahh  for  dc^rine,  for  reproofs  for  correHiont 
end  for  inJlruBion  in  righieoujncfs.  But  I  rather 
choofe  to  take  notice  of  its  uiefulncfs  more  in  ge- 
neral. 

2.  As  the  hiftorical,  fo  the  prophetical   part  of 


DISCOURSE     XIII.         331 

the  Bible  is  profitable  and  ufeful.  You  niufl:  not 
cxped,  and  1  dare  fay,  do  not  define,  I  lliould  make 
a  colleclion  of  the  prophecies,  and  go  through 
every  one  of  them,  to  fhew  their  meaninirand  ulc- 
fulncfs  But  as  you  have  a  good  deal  of  the  Bible 
in  this  flrain,  it  cannot  be  improjier,  I  am  fure  not 
impertinent  to  the  fubjccl,  to  touch  upon  the  gene- 
ral ules  of  the  prophecies. 

And  it  may  be  afiirmed  of  them,  as  is  faid  of  all 
Scripture  in  the  text,  that  they  -eiVQ.  projiiahle  for  doc- 
irine,  jor  reproofs  for  correction,  for  injbuclion  in 
rightedufnej>.  The  prophets  though  they  infiftcd 
much  upon  predictions,  donouncing  judgmeius, 
foreteiiing  deliverances,  falvations  and  the  like  ; 
yet  they  did  not  confine  ihemfelves  to  thefe  lub- 
jetls.  They  were  afortof  divijieand  extraordinary 
preachers  to  the  people  ;  one  dcfign  of  whofe  mi- 
nidry  was  to  preferve  a  fenfe  of  providence  and 
religion  among  them  ;  accordingly,  we  find  their 
fermons  full  of  inllrudion,  admonition  and  repioof. 

They  give  us  noble  ideas  of  God  and  provi- 
dence, and  call  upon  thofe  to  whom  they  were  lent, 
to  confider  their  ways,  to  repent  and  reform.  The 
Jews  had  a  large  body  of  ceremonial  laws,  in  which 
they  were  very  much  employed,  and  we  find  they 
were  apt  wholly  to  place  their  religion  therein. 
This  the  prophets  take  notice  of,  and  frequently 
cenfure,  calling  them  to  mind  the  weightier  matters 
of  the  moral  law,  juflice,  mercy,  and  the  love  of 
God,  letting  them  know  all  their  ritual  fervices 
would  fignify  nothing,  whilft  they  negle6led  the 
great  moral  duties  of  religion.  We  have  a  multi- 
tude of  inftances  to  this  purpofe  in  the  difcourfes  of 
the  prophets  ;  particularly,  Ifa.  xiii.  14.  Bring  no 
more  vain  ohlations,  faith  he,  in  the  name  of  God, 
incenfc  is  an  abominaiion  to  me,  the  new  moons  and 
fabbaths,  the  calling  of  ajjcmhlies  I  cannot  axuay  with  ; 

U   11 


332         DISCOURSE     XIII. 

it  li  iniquity  even  Lhefolcmn  meeting  ;  your  nezo  'moons 
and  you?'  appointed  Jeajls  my  foul  hatetk,  they  are  a 
trouble  to  me^  I  am  weary  to  bear  them.  He  adds, 
yer.  16.  Wa/Ji  yoUy  make  you  clean ^  put  away  the  evil 
of  your  doiagi  from  before  mine  eyes,  ceafe  to  do  evil, 
learn  to  do  well,  feek  judginent,  relieve  the  opprefjed, 
judge  the  father lefs,  'plead  for  the  widow. 

And  in  the  like  (Irain  many  of   their  difcouiTes 
run.      Their  office,  in  fhort,  was  to  guard  and   re- 
form religion,   to   teach  juft  notions    of  God  and 
providence,  and  to   inculcate  the  important  duties 
of  the  moral  law.      And  for  this  purpofe  their  writ- 
ings are  of  lafting  and  conftant  uie.     The-fermons 
of  the  prophets  concern  us,  as  well  as  the  people  to 
whom   they   were  immediately  fent,  and    we    fliall 
find  no  fmall  advantage  in  a  diligent  perufal  of  them. 
Here  we  meet  with  the  moll  lively  reprefentations 
of  God   in   his  nature,  attributes,  providence,  and 
government.      What  an    awful  defcription  is   that 
of  the  Supreme  Being,   Ifa.  xl.    12,  15,  16.     Who 
hath  me  a  fired  the  waters  in  the  holloio  oj  his  hand  ? 
meted  out  the  heaven  with  the  f pan,  comprehended  the 
iujl  of  the  earth  in  a  meafure,  weighed  the  mountains 
in  Jc ales,  and  the  hills  in  a  balance  ?  behold  the  na- 
tions are  as  a  drop  of  a  bucket,  and  are  counted  as  the 
fmall  dvjl   of  the  balance :  behold,   he  taketh  up  the 
Jfles  as  a  very  little  thing.     Lebanon  itfdfis  noifif- 
ficient  to  burn,  nor  the  beafls  thereof  f iff  cient  for  a 
burnt  offering.   All  nations  before  him  are  as  nothingy 
and  they  are  counted  to  him  as  lefs  than  ncihing  and 
vanity.     And  how  majeftic  and  yet   comfortable  is 
that  reprefentation  of  him,  Ifa.  Ivii.  15.   Thus  faith 
the  high  and  lofty  One,  that  inhabiteth  eternity,  whofe 
name  is  holy,  1  dwell  in  the  high  and  holy  place  ;  with 
him  alfo,  that  is  of  a  contrite  and  humble  fpirit,  to  re- 
vive, the  fpirit  of  the  humble,  and  to  revive  the  hearts 
of  the  contrite  ones. 
And  as  v.c  are  furniflicd  with  fuitablc  apprehen- 


DISCOURSE     XIII.         333 

fions  of  God,  (o  we  are  in(tru6l(^fl  in  our  duty  in 
an  admirable  manner  ;  our  duty  towards  God,  our 
nciglibor,  and  ourlelves.  Micha  funis  up  all  in  a 
few  words,  eliap.  vi.  8.  What  dcth  the  Lord  thy  God 
require  of  ihce^  but  to  do  jujllyy  to  love  mercy y  and  to 
lualk  humbly  with  th\'  God.  TliefejTreat  branches  of 
our  religion  are  here  enlarged  upon,  the  contrary 
fins  pointed  out  in  a  way  that  is  very  proper  to 
awe  the  confcicnces  and  itrike  the  paffions.  Glo- 
rious is  the  advantage  of  the  prophetic  writings  in 
this  refpecL  Nor,  it  mav  be,  can  the  man  of  God, 
the  believer,  the  chriftian  be  better  furnilhed  any 
where  for  every  good  work  than  from  hence. 
This  part  of  Scripture  is  profitable,  and  it  is  well 
worth  our  while  to  Itudy  it  diligentl)',  to  acquaint 
ourfelves  with  the  doclrine,  the  language,  flyle  and 
phrafe  of  the  prophets,  hereby  our  minds  will  be 
enriched  with  excellent  divine  notions,  armed  a- 
gainit  fin,  and  not  a  little  affided  in  devotion. 

Again,  the  prophetic  part  of  Scripture,  as  con- 
fiding in  predictions,  is  of  mighty  ufe,.  particularly, 
as  it  manifells  the  infinite  knowledge  of  God,  and 
his  fovereign  providence  over  the  world.  We 
lind  there  a  multitude  of  furprifing  events  at  a  vail 
diflance  foretold,  which  accordingly  took  place  in 
the  very  time  and  manner  fignified  in  the  pn^phecy. 
Now  this  ihews,  that  all  things,  even  listurc,  as 
well  as  prefent  are  naked  and  open  to  the  eyes  of 
him  with  zv/iovi  rve  have  to  do;  that  known  unto  the 
Lord  are  all  his  works  from  the  beginning  unto 
the  end  ;  that  his  eyes  run  to  and  fio  throughout 
the  earth,  conduciing  with  a  Iteady  fovereign  hand 
all  things  to  fuch  idiies,  as  he  has  forefeen  and  ap- 
pointed. With  what  fovereignty,  how  becoming  is 
that  fpoken,  Ifa.  xlvi.  9,  10.  I  amGodyandtliere  ii 
none  like  me  ;  declaring  the  end  Jrom  the  beginningy 
and  from  ancient  times  the  things  that  ate  not  yet  done^ 
faying  my  council  JJiall  Jland,  and  I  will  do  all  my 


334         DISCOURSE     Xlll. 

plcajure.  And  when  we  fee  this  done  in  the  ac- 
complifhment  of  numerous  prophecies,  it  ferves 
to  give  us  high  and  exaUed  thoughts  of  the  Deity, 
a  reverence  of  his  providence,  and  Ihould  teach  us 
to  commit  all  affairs  with  faith,  dependance  and  full 
refignation  into  his  hands,  the  affair  of  the  churchy 
and  our  own  particular  affairs. 

Farther,  the  prophetic  part  of  Scripture  is  ufeful 
as  it  affords  a  ftrong  argvuTient  againll  fin,  and  unto 
obedience.  Some  of  the  prophecies  are  declara- 
tions of  God's  free  and  gracious  purpofes  towards 
his  people  in  this  or  that  event  ;  many  of  them  de- 
nunciations of  judgments  againft  tranfgreffors  ;  or 
affurances  of  deliverance  and  falvation  to  the  peni- 
tent or  obedient.  Now,  if  we  confider  thefe  pro- 
phecies aright,  confider  the  defign  of  them  and  their 
accomplifliment,  we  cannot  but  look  upon  them  as 
fo  many  ftanding  teftimonies  againfl  fin  ;  of  the  evil 
and  danger  of  it,  of  the  good  of  obedience,  and  the 
like.  He  has  deftroyed  kingdoms,  families,  perfons, 
for  their  iniquities,  he  has  publifhed  his  purpofe 
before  hand,  and  at  laft  accomplifhed  it  in  terrible 
vengeance.  Stand  in  awe,  O  my  foul,  and  fin  not, 
fays  the  believer.  This  ufe  we  fliould  make  of  the 
prophecies  of  Scripture,  and  fhall  make  of  them,  if 
we  read  them  with  attention,  underftanding  and 
faith. 

I  might  add,  though  I  cannot  ftay  to  enlarge 
upon  it,  that  the  prophecies  were  to  thofe  that  firll 
received  them,  insurances  of  future  events.  They 
brought  diitant  things  as  it  were  before  their  eyes, 
and  into  prefent  view.  And  confequently,  were  a 
trial  and  exercife  of  their  faith,  their  hope  and  trufi, 
and  a  direction  in  many  particulars  of  duty. 

Befides,  the  prophecies  accompliflied,  and  fo 
viewed  by  the  church  in  after-ages,  are  a  glorious 
confirmation  of  faith.  They  fliew  us  not  only  that 
the  Lord  is  God,  Elvhim,  governor  of  the   world. 


DISCOURSE     XIII.         335 

that  he  rules  in  the  annies  of  heaven,  and  among 
the  inhabitants  of  the  earth;  but  they  fhew  us  alio 
the  truth  of  his  word,  the  infj)iration  and  authority 
of  thofc  that  were  employed  to  deliver  it.  We  carj- 
iiot  have  a  greater  evidence  of  the  divine  commif- 
fion  of  the  penmen  of  Scripture  than  the  fpirit  of 
prophecy  that  attended  them  ;  iTpccially  when  wc 
lee  theirpreditlions  come  to  pafs.  No  man  could 
fay  and  declare  (uch  things  fo  long  before  hand,  ui:- 
lefs  God  was  with  him.  So  that  when  we  are  read- 
ing the  prophecies  we  are  reading  the  credentials 
of  thole  divine  miniflers  from  whom  wc  receive 
our  religion,  who  have  fpoken  to  us  bv  the  word  of 
the  Lord,  and  in  the  name  of  the  Lord.  On  which 
account,  as  well  as  others,  we  fliould  exceedingly 
value  them,  and  delight  in  them. 

Once  more,  the  prophecies  are  highly  ufeful  as 
they  are  a  pledge  and  earnefl;  of  the  accomplifhment 
of  fuch  events  as  are  yet  future  and  waited  for. 
There  failed  net  ought  of  any  good  thing  y{-dys  Jofliua, 
•which  the  Lord  had  Jpoken  to  the  hovfe  of  Ifrael^  all 
came  to  pafs.  Now  when  we  fee  all  come  to  pafs 
\vhich  God  hath  fpoken,  in  fo  many  inltances  here- 
tofore, we  may  reft  fecure  that  all  which  yet  re- 
mains to  be  fulfilled,  fliall  come  to  pafs  alfo.  God 
fpeaks  of  our  deliverance  by  Chrill  four  thoufand 
years  before  the  event,  and  this  wonderful  thing 
was  accordingly  made  good.  He  has  fpoken  of 
the  revolutions  of  kingdoms  and  nations,  their  rife 
and  fall  long  before  they  were  in  the  world,  and  all 
has  come  to  pafs.  Hence  our  faith  may  argue  and 
conclude,  even  with  a  lort  of  triumph,  that  ail 
God's  promifes  and  preditlions  in  behalf  of  his 
church,  fhall  have  their  accomplifhment  in  the  time 
and  manner  he  has  appointed.  For  iiiRancc^,  anti- 
chrift  (hall  be  deilroyed,  all  rule,  authority,  and 
power  be  put  down  under  the  feet  of  the  Lord  }e- 
I'us  ;   Cl.nlL'.s   little   Hock  fliall    be  prefcrved,   and 


330         DISCOURSE     XIII. 

receive  a  kingdom  ;  the  dead  Ihallbe  raifed  incor- 
ruptible, and  the  living  faints  changed.  This  a 
chriftian  may  look  for,  and  conclude  upon  with  as 
much  affurance  as  if  he  had  heard  the  voice  of  the 
archangel,  the  trump  of  God,  and  faw  the  Lord  }e- 
fus  defcend  from  heaven  in  his  Schekina  and  glory. 
So  many  wonderful  things  foretold  in  Scripture 
have  been  already  wonderfully  accompliHied,  that 
we  cannot  reafonably  queftion  any  thing  that  re- 
mains to  be  accompliflied.  No,  heaven  and  earth 
ihall  pafs  away,  but  not  one  iota  of  the  divine 
word  fliall  fail.  O  be  thankful  for  every  part  of 
Scripture,  particularly  for  the  prophetic  part  of  it, 
and  when  you  perufe  thefe  glorious  teftimonies  of 
God's  wifdom,  knowledge,  power  and  providence, 
endeavor  to  make  a  ufeful  improvement  thereof: 
celebrating  and  adoring  God  in  what  is  paft,  de- 
pending upon  him  for  what  is  future  ;  remember- 
ing that  of  the  apoif  le,  Wliatjvever  things  were  zurit- 
ten  aforetime^  were  written  Jor  our  learnings  that  we 
through  patience,  and  comjort  of  the  Scriptures  might 
have  hope. 

3.  The  ceremonial  or  ritual  part  of  the  Bible,  is 
of  ufe  to  the  church.  The  Old  Teftament  religion 
was  much  concerned  in  thefe  things,  in  facrifices, 
wafhings,  meats,  drinks,  the  obfervation  of  days, 
&c.  and  lb  large  a  portion  of  the  Bible  is  employed 
about  them,  that  it  cannot  but  be  worth  while  for 
a  man  that  hath  a  reverence  for  it,  to  enquire  into 
the  meaning  of  fuch  inllitutions.  All  Scripture  is 
profitable,  and  furely  this.  Otherwife  it  had  not 
been  given  by  infpiration  of  God.  What  the  ufe 
and  profit  of  it  is,  I  am  briefly  to  reprefent.  You 
cannot  exped  I  fhould  defcend  to  particulars,  and 
confider  the  feveral  rites  of  the  Levitical  law.  All 
that  comes  within  the  compais  of  my  defign,  is,  to 
offer  a  few  general  remarks  upon  the  fubje6t. 

The  ceremonial  or  ritual  part  of  Scripture,  was 


DISCOURSE     XIII.         337 

of  life  to  the  cluinli,   when  the    particulars  thereof 
were  in  force,  as  they  were  the  matter  ol  th«.ir  obe- 
dience ;   tokens  of  God's  fovereignty  and  domini- 
on over  then),  and  exprcirions  of  their  fuhjetfion. 
Tliough  ncitlier  wc,  nor  they  that  received  ih.e  ce- 
remonial fervicis,  Ihould  be  able  to  account  for  ail 
of  them,  the  will  and  appointment  of  God  was  rea- 
ion  enough   to  determine  the  obedience    of  thoic 
that  were  enjoined  to  obfervc  them.      The  church 
was  then  in  its  non-age  and  infancy.      And  as  pa- 
rents Ibmctimcs  prefcribc  to  their  children  fuch  and 
fuch  lervices,  the  deiign  and  end  of  which  they  do 
not  under Itand,  why  might  not  God  deal  thus  wiili 
his  people  at  that  time  :   and  as   the  compliance  of 
cliildrcn  in  this  Ciife  is  acceptable  and  })leafing,  and 
ofule  to  train  them  up  to  fubjc6tion,  lo,  noquefli- 
on,  it  was  in  ihefe  indituiions  of  religion.    Th.ough 
the   jews  knew  not  what  God  intended  by  Ibine  of 
the  ordinances  eftablifhed  among  them,  they  knew 
they  were  the  laws  and  prefcriptions  (;f  their  love- 
reign  and  wife    creator  and  governor,  and   confc- 
quently  that  their  obedience  would  be  acceptable  ' 
to  him  and  proiitable  to   tiiemfelves.      And  if  we 
conlio'cr  the  ceremonial   law  in  this  vic^v,  it  is  {till 
uieful  even  to  us,  as  it  allords  us  a»i  important  ad- 
monition and  inltrutlion,  viz.  to  b^;  labjcd  to  the 
will  of  God   in  all  things,    even    when  wc  do   not 
clearly   apprehend  his  particular   defign    therein. 
There  was  a  great  deal  of  this  in  Abraham's  faith 
and  obedience  ;  for  which  he  is  fo  juftly  celebrated, 
and  mentioned  with  (o  much  honor  in  the  Scrip- 
tures, and  in  the  church  of  God  to  this  (ic\y.     Take 
nozv  thy  /ow,  fays  God  to  him,   Lhy  only  Jon^  Ifaac, 
■whom  ihoiL  lovcjl,  and  get  thee  into  the  land  ofMuriah, 
and  offer  him  there  Jar  a  burni-off^eringy  upon  one  of 
the  mountains  which  I  will  tell  thee  of.     Strange  ! 
what  can  this  mean  ?  was    he  not  the    fon    of   his 
hopes  ?   the  root  of  that  glorious  feed  in  wlioni  all 


338         DISCOURSE     XIIL 

the  families  of  the  earth  fhould  be  bleffed  ?  and 
mult  he  now  be  cut  off  by  the  hands  of  his  own  fa- 
ti:ier  ?  what  then  would  become  of  the  promife  ? 
and  yet  Abraham  makes  no  objection,  but  addrelTes 
himfelf  to  this  difficult  amazing  duty  ;  and  for  this 
he  had  an  honor  put  upon  him,  by  which  he  has 
been  diltinguifhed  ever  fince.  God  has  a  right  to 
command,  and  it  is  our  place  to  obey.  And  though 
his  laws  carry  with  them  generally  fufficient  evi- 
dence of  their  reafonablenefs,  and  we  are  convinced 
of  their  benificial,  comfortable  tendency  ;  yet  when 
it  is  otherwife,  as  it  might  be  oftenin  the  cafe  of 
the  Jews,  his  will  is  reafon  enough.  And  indeed 
the  more  we  are  dilpoled  even  to  an  implicit  lub- 
je6tion  to  the  will  of  God,  the  more  excellency 
there  is  in  our  failh  and  obedience.  And  when  we 
fmd  a  people  fo  long  trained  up  in  iuch  a  courfe 
of  obedience,  it  fhould  teach  us  to  bow  our  under- 
ftandings  and  Vv'ills  to  the  divine  revelation  and  will, 
even  wiien  we  have  not  a  clear  underllanding  of 
the  intention  of    the   law-^iver. 

o 

Again,  the  ceremonies  and  ritual  fervices  of  the 
law  were  ufeful  to  the  church,  as  they  were  a  means 
of  abfoluton,  and  of  obtaining  pardon  of  fin. 
There  Vv'ere  indeed  fomc  exceptions  ;  prefumptu- 
ous  ficDcrs  had  not  the  indulgence  of  a  facrifice, 
v/ere  not  allowed  to  bring  their  offerings,  but  were 
to  be  cut  off.  Nor  could  the  blood  of  bulls  and 
goats  take  away  fin,  purge  the  confcience,  and 
make  the  comers  thereunto  perie6L  They  were 
not  in  themfclves  of  luKicient  efficacy  for  this  pur- 
pore.  j«!it,  as  they  v^crc  of  divine  appointment,  and 
had  a  relpctt  to  the  atonement  of  tlie  Son  of  God, 
r.hey  were  tokens  and  alfurances  of  God's  pardon- 
ing mercy  and  grace  to  them,  and  to  the  penitent 
and  fincere  available,  no  doubt,  for  their  real  ab- 
folution. 

Farther,  they  were  ufeful  as  types  of  the  Meffiah; 


DISCOURSE     XIII.         339 

as  To  many  f-nfiblc  ailiirances  of   the   accoinplilli- 
meiit  of   the  proniilcs  concerning  redcniplion  hy 
Chrift  ;  The  feed  of  the  vioman  piall  hriiijc  the  j\.r- 
pent's    head.     This  was  the  foundailon  of  all    that 
friendly  intercourfc  between  God  and  man  afier  the 
apoftacy.      Now   every  facrificc  they  brought  and 
flew,  was  a  lort   of  a  reprelentation   of  this  great 
and  gh")rious  event.      And  hence,  it  may  be,  he  is 
called  the    L'lmb  flain  from  the  foundatiDn  of   tuc 
■world.      He  died,  as  it  were,  in  a  fi^^ure,  and  hung 
upon  the  crofs  as  often  as    the   facrificc    died    and 
was  laid  upon  the  aliar.      So  that  here  was  a  glori- 
ous  inltitution  to  exhibit   Chrift.      And  when  we 
look  back  upon  ihefe  ancient  records,  as  we  fee  the 
venerable  monuments  of  divine  wifdoni  ;   lb  com- 
paring them  with  the  event,  we  have  our  faith  not 
a  little  confirmed  and  eftablifhecl.     Chrill  was   to 
come,  to  die,  to  juUify  us  by  his  blood.     The  Jews 
had  the  earnefl   of  this  in  their  hands,   in  their  fa- 
crifices  and  other  fervices  :    and    many  hundred 
years  after  we  have  the  thing  itfelf  ;  have  feen  the 
falvation  of   God.     The    fame    rites  and  fliadows 
that  directed  their  faith  to  Chrifl:,  coniinn  our  faiih 
in  him. 

And  then,  thcfe  rites  and  ceremonies  were  de- 
figned  as  a  diftinclion  of  that  nation,  to  which  they 
were  given,  from  the  reft  of  the  world.  God  chofe 
Abraham,  and  called  him  from  among  idolators  to 
be  the  head  of  a  peculiar  people.  His  family  was 
to  be  the  feat  of  God's  worlhip  in  a  fpecial  manner  : 
of  them  the  MeffiaH  was  to  be  born,  and  that  his 
birth  and defcent might  ctrtaiiily  be  known,  it  plcaf- 
ed  God  to  inclofe  this  family  and  people,  and  by 
peculiar  laws  and  rites  to  divide  between  them  and 
the  reft  of  mankind.  They  were  not  to  intermix 
with  the  world  about  them,  intermarry  with  other 
nations,   worfhip,   or  freely    converfe   with  them. 

X   X 


340         DISCOURSE     XIII. 

And  to  keep  up  this  diil.inttion,  the  law  of  ceremo- 
nies ua.s  a  'wall  of  partitiony  as  the  apoille  calls  it, 
Ephef.  ii.  14.  which  was  broken  down  when  Chrift 
came,  the  end,  one  end,  of  the  inclofure  being  at- 
tained. So  that  wiiilft  we  perufe  this  part  of  Scrip- 
ture, we  may  entertain  ourfelves  with  the  contcni- 
plation  of  this  great  defign  of  divine  wifdom  and 
grace  towards  the  church.  God  fet  apart  that  peo- 
]<!e  and  fet  a  mark  upon  them  from  whom  the  re- 
dee-Tier  was  to  defcend.  He  was  to  be  the  fon  of 
Abraham,  of  the  tribe  of  judah,  of  the  family  of 
David  ;  and  thus  the  Scripture  afTures  us  he  was. 
It  IS  evident,  {ays  the  apoftie,  cm?"  Lord  Jp rung  out  of 
Judah.  It  was  a  matter  of  the  lail  importance  to 
know  the  Meffiah  when  he  appeared,  that  this  was 
he  that  was  to  come,  and  that  we  muff  not  look  for 
another.  Now  that  this  might  be  manifefl  to  the 
church,  God  thus  feparated  the  family  and  nation 
from  whence  he  fprung. 

Again,  this  part  of  Scripture  revelation  is  ufeful, 
as  it  tends  to  give  us  high  notions  and  an  auguft 
idea  of  Chri(f  and  the  chriftian  religion.  All  this 
glorious  aj3paratMs,  all  the  laws  and  fervices  of  that 
difpenfation,  which  were  the  ftudy  and  employment 
of  the  church  for  fo  many  hundred  years,  were  de- 
figned  to  introduce  the  gofpel  flate.  And  with 
^v'hat  folemnity  do  they  introduce  it  !  the  incarna- 
tion of  Chrill,  his  Ikcrifice,  and  our  ledemption  by 
him,  are  among  the  chief  of  the  works  of  God  ; 
the  greateftmylteries  of  his  grace.  And  methinks, 
when  it  is  confidered  that  the  glory  of  the  Jewifh 
temple,  and  all  the  fervices  thereof,  all  the  ceremo- 
nies and  rites  of  a  law  revealed  from  heaven,  re- 
ferred to  this,  and  were  to  iflue  and  terminate  in  it  j 
and  indeed  were  contrived  on  purpofe  to  give  no- 
tice of  the  gofpel,  to  proclaim  Chrift,  and  to  ufher 
him  into  the  world  ;  when  we  confider  this,  and  fe- 
riouily  refled  upon  the  providence  of  God  therein. 


DISCO  U   R   S  E     XIIT.         341 

we  cannot  bul  infer  the  <];lory  of  tlie  gofpcl  (late. 
Let  us  make  tliis  ufe  ol"  that  part  of  (he  Diblc,  that 
to  many  appears  iift-lels.  We  may  judge  of  a 
building  in  tome  meafure,  by  the  greatnefs  of  th.c 
Icaffoldini^.  Certainly  fueh  a  vaR  preparation  was 
never  dcliiined  to  introduee  a  ibinyr  of  little  niu- 
ment. 

I  add,  this  part  of  revelation  and  Rate  of  religion 
is  of  ufe,  as  it  may  adminilter  caufe  of  thankfulnefs 
to  us,  that  we  are  under  an  higher  and  more  exeel- 
Icnt  difpenfation.  The  apoltle  often  fpeaks  of  the 
jewifh  law  in  terms  of  great  diminution.  He  calls 
the  ceremonies  thereof,  the  ekmenii,  of  this  -worUf 
beggarly  elements^  fpeaks  of  the  law  as  afchcol-majlcr 
to  bring  us  to  Chrijl  ;  as  infufTicient  ;  a  JJiadow  of 
good  things  to  co7ne,  and  reprefents  the  fervices  and 
laborious  performances  of  it,  as  a  yoke,  that  neither 
the  Jews  of  that  age,  nor  ihti'ir  fathers  were  able  to 
bear.  Now  among  other  advantages  we  have  by 
the  levitical  law,  this  is  one,  the  exciting  our  thank- 
fulnefs for  the  more  manly,  fpiritual,  rational  leli- 
gion  of  the  gofpel.  Not  but  that  there  was  an  ex- 
cellency in  their  religion,  and  a  reverence  due  to 
it,  as  it  was  the  appointment  of  (iod.  No  doubt, 
ferious  upright  perfons  enjoyed  acceptance  with 
God,  and  intercourfe  with  him  in  it.  But  that  glo- 
ry was  nothing,  compared  with  the  glory  of  the 
gofpel  which  excells.  Now  when  we  Hnd  in  what 
low  fervices,  comparitively,  their  religion  confilled^ 
we  fliould  rejoice  and  be  thankful  that  we  are  cal- 
led to  more  noble  and  divine  work. 

Once  more,  the  ceremonies  and  rites  of  Mofes 
were  ufeful  to  the  church  at  that  time,  and  are  Rill 
iifeful  to  us,  as  they  contain  many  moral  documents 
and  inftrudions.  I  might  cjo  through  agreatnum- 
ber  (jf  particulars,  and  at  large  illultrate  this  ;  but 
can  ojily  hint  at  things  in  a  general  way.  Circum- 
cifion  refers  to  the  inward  mortification  of  (in,  and 


342         DISCOURSE     XIII. 

was  dcfigned  to  tcacli  the  neceffity  of  it.     Ciixum- 
cjfe.y  layi  Mofes,  theforrpun  of  your  hearts,  and  be  no 
Qnore  Itiff-ncckcd.     And  theapoftle  plainly  intimates 
the  fame,  wdicn  he  makes  the  true  circumcifion  of  the 
heart,  in  the  [pint,  and  not  in  the  letter,  xvhoje  praife 
is  not  of  men,  but  0/  God.     Their  various  wafliings 
and  purgations  preached  to  them  their  defilement  by 
fin,  and  the  neceffity  of  inward  and  outward  fanfti- 
ficaiion.      Their  thank  oiFering>  were  an  acknow- 
ledgment of  their   dependance  on  God,   teaching 
them  and  us  how   rcaionable  it  is  we  fliould  daily 
own  our  daily  benefahor.     Every  offering  for  fin 
reprefented  the  evil  and  demerit  of  it,    and   was  a 
fignal  that  the   fiimcr  deCervcd  to  die,  that  his  life 
was  forfeited  to  the  jullice  of  God.      Accordingly, 
there  was  a  confefiion  of  fin  conltantly  accompa- 
nied  fuch  iacrifices,  by  which  the   neceffity  of  re- 
pentance and  reformation  was  urged  upon  the  of- 
fenders,  ar.d   was  owned  by  them.      In  fliort,  the 
law  was  an  emblem  of  the  gofpel  and, the    religion 
thereof.     It  held  forth    iu  a  hgure  the  death  and 
facrifice  of  Chrift,  the  purity,  holinefs,  and  obedi- 
ence of  chriitians,  their  feparation  from  the  world, 
and  from   all  uncleannefs.      All  the  facrifices   that 
referred  to  fin,  all  the  laws  about  uncleannefs,  and 
means  appointed  for  purifying,  were  public  fignifi- 
cations  of  the  nccelfity  of  holinefs  and  purity  both 
in  heart  and  life.      And  we  fliould  now  read  them 
as  fo  many  admonitions  thereto,  and  cannot  better 
improve  them,  than  by  a  thorough  compliance  with 
the  rules  of  the  gofpel,  which  are  the  moral  of  thole 
inllitutions.      In.  this  fen fe,  Chrijl  is  the  end  of  the 
law  for  righteoajhefs  to  eveyy  one  tliat  bclievcih. 

Thus  is  appears,  that  even  this  part  of  Scripture, 
which  may- be  lookedupon  of  leail  value'and  ule, 
and  that  fonie  have  very  rudely  objcttcd  againft  as 
abfurd,  and  unworthy  of  a  divine  lawgiver  ;  that 
this  is  nroniable  to  the  church.     It  aniwcred  wile 


D  I  S  C  O  U  il  S  E     XIII.         343 

and  great  piirpofes  at  tlie  time  it  was  given,  and 
was  in  force,  and  continues  Hill  highly  uleful.  Let 
me  add, 

4.  The  moral  parts  of  Scripture  are  profitable. 
By  which,  I  mean,  thole  books  that  concern  the 
direction  of"  our  faith,  the  furnifliing  us  with  good 
principles,  and  efpecially  that  concern  the  condutl 
of  our  lives. 

The  book  of  Job  rcprefents  a  lurprifing  fcene 
of  providence,  full  of  great  and  excellent  inltrutti- 
on.  Particularly  it  reprcfcnts  the  malice  and  in- 
duftry  of  Satan  in  prolecuting  his  dcfigns  againft 
us  ;  how  watchful  he  is  to  gain  and  improve  occa- 
fions  to  our  hurt.  This  appears  in  his  management 
againfl  Job.  He  waits  and  feeks  for  a  commilfion 
againft  him,  which  he  no  fooner  obtains,  than  he 
improves  it  to  its  uimoft  extent,  and  as  far  as  he 
could  go.  Here  we  are  taught  what  the  apoltle 
long  after  takes  notice  of,  that  zuewrejlle  not  againfl 
Jlejh  and  bloody  but  againfl  principalities,  againjl 
powers,  againjl  tke  rulers  of  the  darknejs  of  this  worldy 
againjl  fpiritual  wickednefs  m  high  places. 

This  book  alfo  reprclents  the  faiety  of  good  men 
under  the  divine  protection.  Ha/l  thou  not  made 
an  hedge  about  him,  fays  Satan  concerning  Job, 
and  about  his  houfr,  and  about  all  that  he  has  on  every 
fide  ?  Our  families,  perfons,  I  may  add,  our  names, 
reputations,  our  bodies,  and  fouls,  all  are  in  the 
hands  of  God  :  neither  men  nor  devils  can  hurt  us 
without  pcrmilFion  from  heaven.  This  we  learn 
from  that  ancient  book,  it  may  be,  the  moft  anci- 
ent in  the  world,  written  many  thouland  years  ago. 
And  how  comfortable  is  it  to  find  it  there,  ?  Good 
men  are  ftili  encircled  by  the  fame  divine  arm. 
God  makes  ayi  hedge  about  theviy  and  about  all  that 
they  have.  Lord,  how  are  they  increafed  that  trouble 
me  ?  fays  David,  many  there  be  -which  fay  ofmyfvl, 
there  is  noliclp  for  lam  in  God.     lie  adds,  But  thou. 


344         DISCOURSE     XIII. 

0  Lord,  art  aJJncld  for  mCy  my  glory\  and  the  liftcr 
up  of  my  head.  And  fays  our  Saviour,  y^i^zr  notytke 
hairs  of  your  head  are  all  numbered. 

Again,  It  reprelents  the  Ibvereignty  of  divine 
providence  in  the  government  of  the  world,  and  in 
the  difpofal  of  the  affairs  of  particular  perfons. 
The  devil  could  do  nothing  agarnil  Job  without  a 
commiffion  from  heaven.  And  that  which  I  would 
here  more  efpecially  obferve,  is,  that  this  upright, 
good,  and  perfect  Man,  as  he  is  called,  is  by  the 
providence  of  God  brought  under  a  coiirfe  of 
exercifes  and  trials,  a  leverity  of  difcipline,  the 
greateft  that,  it  may  be,  any  ever  met  with.  God 
is  righteous  in  all  his  works,  but  he  is  fovereign  in 
all  his  providences ;  and  we  fliould  learn  by  this 
inftance,  to  fubmit  to  him  an  any,  in  all  his  rebukes 
how  heavy  {ocver.  He  has  wife  ends  in  all  he 
doth  ;  will  be  faithful  to  his  word,  and  take  care 
of  his  upright,  fincere  fervants.  But  this  does  not 
exempt  them  from  trials  and  fufferings.  When 
you  fee  Job,  fo  eminent  and  holy  a  man,  pafs 
through  fuch  a  feries  of  afflifclions,  amazing  afllic- 
tions  ;  learn  to  reverence  the  divine  fovereignty. 
Do  not  think  much  at  any  of  the  trials  that  may  be 
your  lot  and  whatever  Goddoth,own  his  authority  ; 
Bejiill,  and  knoto  that  he  is  God. 

Farther,  this  book  reprefents  to  us  an  example 
of  patience  truly  glorious,  not  without  flaws  and 
imperfeftions,  but  yet  truly  excellent  and  glorious. 
God  fmote  job,  lies  in  the  dull,  and  when  he  was 
Itripped  of  all,  lubmits  and  adores.  The  Lord  hath 
given,  fays  he,  the  Lord  hath  takeny  bleffed  be  ths 
name  of  the  Lord.  And  even  after  a  moil  difmal 
train  of  calamities,  it  is  remarked  of  him,  that  m  all 
this  Job  finned  net,  nor  charged  God  foolflily.  We 
have  heard  of  the  patience  of  |ob,  as  the  apoflle  ex- 
prelfes  it.     We  here  read  the  hiilory  of  it,  and  we 


1)   I   S  C  ()   L    R   S   K     Xin.         315 

(iioul'J  fct  it  before  us  for  our  ailin(jiuLi<jn  in  our 
advcrliiies. 

AiuUhrn,  this  divine  b(>ok  rcprefenis  God  in  l)is 
fovereigruy,  majefty  and  greatnefs,  and  that  wiih 
more  life  and  advantage  than  perhaps  any  other 
book  in  the  world.  It  gives  us  lucli  a  view  of  liini. 
in  his  works  and  providence,  and  hivS  excellencies, 
and  fliould  awe  and  imprefs  our  minds,  and  filence 
oar  complaints.  Even  job  forgot  himfelf,  and 
was  too  bold,  till  God  came  forth  anddilblayed  his 
glory  ;  and  this  reduced  and  humbled  him.  / 
hfive  heard  of  thee  oy  the  hearing  of  the  ear^  favs  he, 
hut  now  mine  eye  jecth  thee^  wherejore  I  abhor  viyjelf^ 
and  repent  in  dujl  and  aJJies. 

Here  is  reprefented  the  weaknefs  and  infirmity 
of  good  men,  even  tiiC  beft  of  men.  It  was  one 
defign  of  God  in  this  difpenfation  towards  Job,  to 
exercife  and  manifelt  the  integrity,  and  uprightnefs 
of  his  fervant,  to  confute  Satan,  and  Ihew  that  job 
was  not  an  hypocrite,  as  he  infinuated.  But  though 
Job  Ihewed  his  integrity  he  ihewed  alfo  his  infirm- 
ity ;  though  Satan  was  baffled,  Job  was  humbled. 
And,  it  may  be,  had  he  {lood  his  ground  under  fuch 
Ihocking  trials,  without  dilcovering  any  frailties,  it 
might  have  been  more  dangerous  to  him  than  his 
niifcarriages.  God  hereby  humbled  him,  taught 
him  dependance,  let  him  fee  his  meannefs  and  infuf- 
hciency.  Good  men,  the  grcateft  men  in  this  life 
can  go  through  no  difiicult  work,  no  difficult  trials, 
but  it  will  many  ways  appear  they  are  men,  but 
men,  finful,  frail  creatures.  And  though  they  are 
owned,  accepted  and  honored  of  God,  it  is  flill  upon 
terms  of  humility  and  repentance,  and  in  fuch  a 
w'ay  as  leaves  the  fuccefs  of  all,  and  the  glory  of  all, 
to  God,  and  to  the  praife  of  his  grace. 

I  add,  here  is  reprefented  the  care  of  God  to- 
wards his  faithful  fervants,  and  the  comfortable 
iflue  of  all  their  trials  and  conllicls.      We  do  not. 


340         DISCOURSE     XIII. 

I  grant,  always  fee  this  atprefcnt,  and  in  the  man- 
ner, as  in  Job's  cafe  :  But  itJJiall  be  well  with  the 
righteous  ;  God  will  not  foriake  the  foul  that  ieeks 
Lim.  Mark  the  pe'^-jtcl  man,  and  behold  the  upright 
'mon^for  the  end  of  that  man  ts peace.  God  will  ("up- 
port  perfons  of  this  charatter  under  all  their  bur- 
dens, dangers  and  fears  ;  and  in  due  time  and  man- 
ner deliver  them.  No  temptation  Jliall  befall  them 
but  what  IS  common  to  men,  and  God  wtU  with  the 
temptation  make  a  way  to  ejcapc,  that  they  may  be  able 
to  bear  it.  They  may  be  obfcured  for  a  time,  per- 
Jscutddj  but  net  forfaken  ;  cajl  down,  not  dejlroyed. 
No,  their  righteoufnefs  fhall  go  forth  as  brightnejs^ 
and  tht'irfalvation  as  a  lamp  that  barneth.  job  was 
conduced  through  a  fcene  of  forrows  and  calami- 
ties, that  even  his  three  pious  and  wife  friends, 
thought  it  would  have  been  his  ruin.  But  God 
meant  not  fo.  He  had  defigns  of  kindnefs  towards 
him,  and  he  knew  how  to  deliver  the  righteous  out 
of  temptation,  and  to  fave  him  in  it,  and  under  it. 
.  All  good  men  may  cxpeft  the  like  fuperintendency 
of  divine  providence,  and  lupply  of  divine  grace. 
If  your  hearts  be  upright  with  God,  as  Job's  was, 
God  will  be  your  defence  as  lie  was  his.  He 
will  reftrain  your  enemies,  pardon  your  inlirmities, 
though  it  is  hthe  fliould  fhew  you  them,  and  hum- 
ble you  for  them,  and  at  lad  be  your  falvation. 

In  fhort,  there  are  many  glorious  lefTons  in  this 
book,  a  fcene  of  providence  that  one  may  perufe 
and  contemplate  with  cxct^eding  great  advantage. 
O  learn  to  underftand  the  ufe  of  your  Bible,  and 
of  the  feveral  parts  thereof,  and  1  am  confident, 
you  will  never  think  meanly  of  it. 

I  might  illuftrate  my  point  by  the  like  reflexi- 
ons on  the  book  of  Pfalms,  and  the  reft,  but  have 
not  time.  One  great  advantagre  of  that  book  is, 
that  it  defcribes  the  various  ilates,  poflures  and 
frames  of  devout  fouls.     It  fometiraes  (hows  you 


DISC  O  U  R  S  L     XIII.         317 

..le  good  m\n  low  and  down,  full  of  fcirs  and  del-i 
pondeiic\',  Iving  in  lackcloth,  and  watering  i)is 
coucli  with  lii.s  tears.  And  then  riling  out  of  this 
ftdte,  putting  of}'  his  f.iblc,  and  girded  with  glad- 
nefs.  It  is  indeed  a  glyi  ions  treafiirc  of  devotion, 
as  well  as  a  directory  foi  iife.  And  I  am  faiisficd 
it  would  be  well  worth  our  while,  not  only  fre- 
quently to  read  it,  but  to  commit  as  much  as  we 
can  of  it  to  our  memories.  This  is  what  many  of 
the  primitive  chriltians  have  done,  and  others  Ilnce, 
witii  great  advantage.  If  this  does  not  turn  to 
better  account  than  furnifhing,  I  might  fay  debauch- 
ing your  minds  witli  inch  ioi'vy  tralh  as  plays  and 
romances  generally,  at  lealt,  are,  I  am  utterly  mil- 
taken.  The  one  is  the  food,  Iblacc,  and  c;n- 
tertainment  of  divine  minds;  wiiatfhdl  I  lav  of 
the  other  ?  but  that  they  are  huflcs  for  fwine  to 
feed  upon. 

The  book  of  Solomon's  Proveibs  and  EcckTiaftcs 
have  a  great  deal  of  excellency  in  them,  and  are 
highly  ufeful.  The  one  is  a  lively  delcription  of 
the  vanity  of  prefent  enjoyments,  and  the  other 
affords  the  moll  admirable  maxims  of  wifdom. 
Many  of  the  dilcourles  of  the  moral  philofophers, 
as  Plutarch,  Seneca,  Epidetus,  and  Anli)nine,  are 
juflly  celebrated  in  the  world.  And  indi:ed  they 
want  not  their  excellencies,  great  excellencies. 
But  here  we  have  not  only  higiier  ilrains  of  wifdom, 
but  the  precepts  of  it  delivered  with  more  certain- 
ty and  authority.  The  philofophers  were,  many  of 
them,  wife  oblervers  of  human  nature.  They  knew 
its  infirmities  in  fome  meafure,  and  knew  how  to 
preferibe  for  a  cure.  But  the  writers  of  thefe  di- 
vine books  were  conduced  by  the  author  of  nature, 
that  perfectly  underitands  man,  knows  what  there 
is  in  him  ;  and  therefore  tlieir  maxims  are  recom- 
mended to  usj  not  only  by  the  intriufic  excellency 

Y  y 


348         DISCOURSE     XIII. 

of  them,  but  by  this  dillinguifhing  circamfhance^ 
that  they  are  all  true,  infallibly  true.  And  we  may 
be  fure,  as  they  are  true,  fo  they  are  pertinent  to 
the  cafes  they  refer  to,  and  by  the  bleffing  of  God 
ihall  be  efPeclual  to  thofe,that  receive  and  apply 
them. 

Let  thefe  hints  recommend  the  Bible  to  you,  and 
the  feveral  parts  thereof.  If  there  be  fome  things 
in  it,  we  do  not  well  underftand,  we  fhould  not  ca- 
vil againd  the  whole  on  that  account,  but  fay  as  the 
phiiolbpher  did  when  he  had  read  the  writings  of  a 
man  of  fame,  what  I  under/land  is  excellent,  fays  he, 
and  I  prefume  what  I  underjland  not  isfo  too.  Cer- 
tainly this  reverence  is  due  to  God,  whofe  book  the 
Bible  is,  due  to  infinite  wifdom.  Acquaint  your- 
felves  with  the  feveral  parts  of  Scripture,  though 
you  fliould  be  mod  conyerfant  in  thofe  parts  that 
are  moft  ufeful.  Befides  the  knowledge  we  fliall 
thereby  gain,  we  may  expe6l  the  divine  prefence 
and  bleffing  with  us  when  thus  employed.  When 
we  are  diligently  and  ferioully  reading  our  Bible, 
we  are  on  holy  ground,  as  I  may  fay,  and  confe- 
quently,  may  hope,  God  will  be  with  us,  fhining  in 
upon  our  minds,  drawing  our  affefclions  to  himfelf, 
fliedding  abroad  his  love  in  our  hearts,  pouring  out 
his  fpirit  upon  us,  more  and  more  fantlifying  us 
by  his  word.  O  endeavour  that  the  word  of  God 
may  drvell  7-ichly  in  you,  remembering  the  charafter 
of  the  bleffed  man,  that  his  delight  is  in  the  law  of 
the  Lardy  and  in  his  law  does  he  meditate  day  and 
night. 


DISCOURSE     XIV. 

Practical  reflections  upon  the  subject 


2   Tim.   iii.   i5. 


Alt  Scripture  is  given  hy  injpiration  of  God^  and  is 
projif able  for  doHrine^  for  reproof  y  for  corrcclioiiy 
for  inftruHion  in  rig/iicoiifnefs. 

I  COME  now  to  tlic  application  of  the  many 
dilcourfes  I  liavc  given  you,  and  (hall  difpatch 
what  I  further  dcfign  in  a  fingle  fhort  difcourlc, 
and  fo  conclude  the  iuhjetl.  And  here  1  fliall 
only  offer  a  few  practical  reflcBions.      As, 

I.  If  the  Scripture  he  given  by  infpiration  of 
God,  it  ought  certainly  to  be  treated  with  great 
elleem  and  reverence  among  men.  As  it  is  the 
word  of  God,  indited  by  the  Holy  Spirit,  a  book 
fent  from  heaven  ;  it  challenges  a  peculiar  regard, 
and  fhould  be  diltinguifhed  from  all  human  wri- 
tings. This  every  one  muft  allow  that  believes  it 
to  be  infpircd.  Let  us  therefore  be  careful  to 
treat  this  holy  book  in  a  fuitable  manner.  The 
apoille  expreffes  his  great  fatisfatlion  concerning 
the  Theffalonians,  that  they  received  the  gol'pel 
preached  to  them,  not  as  the  word  of  men,  but  as  it 
is  in  truthy  the  word  of  God.  Let  it  appear  that  we 
thus  receive  the  Bible,  receive  it  as  a  divine  reve- 
lation, particularl)'  by  our  reverence  of  it.  If  it  be 
afked,  how  mull  we  Ihew  our  reverence  ?  I  anfwer, 
1.   B\'  a  diligent  attentive  ftudv  of  it.     Tiicex- 


350  DISCOURSE     XIV. 

cellency  and  urefulnefs  of  the  matter  of  Scripture 
demands  this  of  us.  But  what  I  now  infift  upon, 
is  the  confideration  of  the  aQthor,  It  is  from  God^ 
and  therefore  a  fpecial  reverence  and  cfteem  is 
due  to  it  ;  which  we  Ihould  manifefl;  by  our  atten- 
tion thereto,  and  careAil  pcrufal  of  it. 

All  writings  are  commonly  received  or  negleft- 
ed,  according  to  the  qiialificatioiis  or  charafters  of 
their  authors.  Nothing  is  expetled  from  books 
publiflied  by  ignorant,  trifling,  of  mercenary  wri- 
ters, and  therefore  fuch  are  generally  defpifed  by 
men  of  fenfe  ;  while  the  produftions  of  authors  of 
a  different  chara6fer,  of  better  learning,  capacity, 
and  more  integrity,  are  proportionably  better  re- 
ceived and  eiT;eemed,  and  more  pains  is  taken  to 
find  out  tlieir  defigns,  to  take  in  their  fchemes,  and 
to  underftand  tlieir  arguments  and  way  of  reafon- 
ing.  They  are  read  with  application,  and  not  only 
once,  but  often,  it  may  be,  according  to  the  cha- 
racter of  the  author^  or  the  opinion  of'the  book  it- 
felf.  And  in  the  writings  of  thofe  great  men,  that 
hold  the  fird  rank,  every  fentence  and  line,  and 
almoft  every  word,  is  thought  to  have  its  weight, 
and  not  to  be  fet  down  carelefsly,  without  a  mean- 
in^Tor  necefTarv  ufe.  With  what  pains  and  dili- 
gence  have  men  weighed  the  particular  words,  and 
even  the  fuuation  of  them,  in  the  compofures  of 
Plato,  Tully,  Homer,  Virgil,  Horace,  Terence,  and 
others.  Now  if  the  reputation  ofwifdomand  fls-ili 
in  human  books,  thus  commands  our  reverence  and 
attention  ;  what  is  due  to  the  book  of  God  ?  I  am 
not  coni]>aring  the  contents  ofthcfe  writings,  the 
important  delign  and  tendency  of  them  ;  but 
increly  coniidering  the  auth.ors,  and  I  know  you 
will  allow  me  to  fay,  that  if  we  reverence  this  or 
that  piece  of  antiquity  for  the  name  of  its  author, 
no  book  chaliences  fo  much  reverence  from  us  as 
the  Bib\c, 


DISCOURSE     XIV.  351 

Well  then,  let  us  fliew  our  reg-ird  to  it  by  the 
pains  we  take  in  it.  Many  have  Ipent  their  time, 
and  the  grcatell  part  oF  ilieir  lives  in  criticifms  up- 
on fome  of" the  lieathen  autliors,  fettling  the  readuig 
and  marking  the  beauties  thereof.  How  will  this 
diligence  reproach  us,  if  we  neglett  a  book  tliat 
can  claim  the  only  Wife  God  for  its  author  ? 

iJ.  We  fhould  (hew  ouredeem  and  reverence  for 
the  Bible,  by  a  ready  and  univerlal  fubmilhon  to 
its  authority,  even  in  fuch  things  as  we  cannot  fully 
underiland,  nor  are  able  to  account  for.  We  are 
apt  to  pay  a  fort  of  implicit  veneration  to  the  wri- 
tings of  great  men.  Much  more  lliould  we  do  it 
to  the  Mord  of  God.  As  he  is  infinitely  wile,  holy, 
juft,  and  good  ;  we  may  be  fure  he  is  neither  de- 
ceived himfelf,  nor  can  deceive  us  ;  that  nothing 
comes  from  him  that  is  falle,  nothing  that  is  weak, 
nothing  that  is  imperfe6l ;  that  all  he  has  revealed 
is  true,  pertinent,  wife,  and  beneficial  ;  proper  ito 
anfwer  the  end  he  had  in  it.  And  accordingly  wc 
fliould  entertain  every  part  of  his  revelation  with 
reverence,  knowing  from  whence  it  proceeds. 
The  want  of  this  principle  has  ruined  the  faith  and 
religion  of  multitudes.  They  obje6lagainft  this  or 
that  in  the  Bible,  becaufe  it  does  not  agree  with 
their  reafon,  that  is,  with  their  prejudices  and  fan- 
cies ;  as  if  iniinite  wiidom  muit  be  nieafured  and 
governed  by  our  narrow  and  fhort  views.  Thus 
fome  find  fault  with  the  rites  and  ceremonies  of  the 
>^Iufaical  law.  Thev  cannot  underiland  the  rati- 
onale of  them  and  are  ready  to  call  them  abfurd  ; 
thus  meafuring  God  by  themfelvcs.  Others  obje6l 
to  the  great  doctrine  of  citoncment  b)-  the  lacnhce 
of  the  S  ;n  of  God  and  laving  finncr.s  through  his 
jnediation.  This  they  cannot  undcrfhuid  and 
therefore  will  not  believe.  Some  from  the  fame 
vanity  negled  the  (".icranients  of  the  New  Tefta- 
meiit.     The}-  cannot  fee  of  what  advantage  it  is  to 


35^ 


DISCOURSE     XIV. 


cat  a  bit  of  bread  and  drink  a  little  wine  ;  wliat  this 
can  contribute  to  the  iniproA'ement  of  the  mind. 
And  it  is  well  if  fomcdo  not  encourage  themfclves 
m  grofs  fins  to  the  Tike  confideration.  Surely,  fay 
they,  God  will  not  damn  a  man  for  taking  a  little 
pl'eafare  out  of  the  way.  What  harm  can  there  be 
in  gratifying  the  inclinations  God  has  given  us  in 
iniiances  agreeable  thereto  ?  they  cannot  lee  any 
iuju'ry  to  the  Supreme  Being  herein,  nor  believe  he 
will  ever  punifii  offences  of  this  kind  fo  ieverely  as  is 
pretended.  But  this  is  not  to  reverence  the  Bible 
a^nd  treat  it  as  a  revelation  from  God,  but  tofet  up  our 
0WT1  foolifli  fancies  in  oppofition  thereto,  to  make 
ourfelves  God's  counfeliors,  and  even  correctors. 
And  indeed  the  fame  principle  would  carry  us  to 
cenfure  any  of  the  works  of  nature,  and  find  fault 
with  them  as  not  reafonable,  not  well  contrived, 
not  well  placed.  And  thus  vain  men  profanely 
change  place  with  God,  get  upon  his  throne  and 
bring  him  to  the  bar.  Infinite  patience  !  that  bears 
M:k\i  fuch  worms,  and  does  not  frown  them  into 
liell  in  a  moment.  If  the  Scripture  is  given  by  in- 
ipi;ration  of  God,  what  we  have  to  do,  is  to  make 
sdl!  our  reafonings  fuhmit  to  it.  Though  we  do 
aoE  underftand  lome  of  its  prefcriptions,  it  is  enough 
they  are  from  heaven.  That  fliould  determine 
our  fai:h,  and  filence  all  cavily.  We  know  not 
what  it  is  to  be  creatures  till  it  is  thus  with  us, 
much  lefs  chriitians. 

3,  Shew  your  reverence  and  cllcem  of  the  Bible 
hy  a  firm  adherence  to  it,  and  to  the  religion  it  pre- 
icribes,  whatever  temptation  you  may  have  to  the 
contrary.  It  is  the  molt  valuable  treafiire  God  has 
entruOcd  us  with,  and  we  fhould  refblve  by  his 
grace,  th.at  no  terrors,  nor  death,  fhall  wreft  it  out 
'.'four  hands.  The  zeal  of  the  ]jrimitive  chrillians 
mthis  rcfpccl,  is  well  known.  They  woiild  rather 
fubmit  to  any  tortures,   than  give  up  their   Bibles 


D   I   S  C  O  U  R  S  E     XIW         353 

at  the  demand  of  ilicir  enemies.  And  tliofe  amon^^ 
them  that  through  fear  eoniplied,  and  would  cjuit 
their  liibles  to  lave  tiieir  lives,  were  looked  upon 
as  infamous,  and  rejefcled  as  unworthy  olihe  com- 
munion of  tlie  ehriiliaii  church.  They  were  called 
traditoreSy  fuch  as  delivered  up  their  Bibles,  a  name 
of  the  utmoll  reproach  and  fcandal  amon,!^  them, 
Eufebius  mentions  one  Marinus,  a  military  man, 
who  being  dilcovered  to  be  a  chriitian,  was  ordered 
to  determine  in  three  hours,  whether  he  would  ro- 
linquifh  his  olhce,  or  his  profellion.  In  tliemcai^ 
time,  Theobcttus,  bifhop  of  Ca^faria,  comes  to  h^m 
and  fliewed  him  a  Iword,  the  badge  of  his  oihce, 
and  a  Bible,  the  rcpofitory  of  the  chri.'Han  faith, 
and  bid  him  elude  which  of  the  two  he  would  h;ivc, 
for  he  mull:  not  keep  both  ;  upon  wiiich  he  pre- 
fently  chofe  the  Bible,  and  was  crowned  with  mar- 
tyrdom. Should  we  ever  meet  with  the  like  trial, 
we  fhould  make  the  like  choice;.  We  do  not  treai 
the  Bible  worthy  its  original,  if  it  be  not  dearer  to 
us  than  our  lives.  Nor  ihould  we  part  with  tf,c 
religion  of  the  Bible,  and  give  it  up  in  comp'lai- 
fance  to  the  fafliions  of  the  age,  or  humor-?  of  tho'fe 
we  converfe  with.  The  Bible  is  from  heaven; 
believe  it,  live  by  it,  whatever  meafures  others  are 
pleafed  to  walk  by.  Let  this  prefer! be  the  rules  of 
your  converfation,  your  religious  worlhip,  and  Q>^ 
all  your  actions,  and  be  not  afhamed  of  the  religion 
of  the  Bible,  becaufe  it  may  be  not  agreeable  to 
the  cuftoms  and  modes  that  may  obtain  in  the  world, 
A  chriflian  mull  herein  be  refolute.  The  holy 
Scriptures  are  his  rule,  and  the  reverence  he  has 
for  them,  muft  carry  him  through  all  difeourage- 
ments  and  oppofition. 

4.  Shew  your  efteem  and  reverence  of  the  Bible 
by  the  manner  in  which  you  read  it  and  converfs 
with  it.  Even  an  outward  reverence  is  due.  Peo- 
ple  Ihould  put  their  bodies   into  a  decent  pofturc 


354  DISCOURSE     XIV. 

when  they  read  the  word  of-  God,  and  efpecialiy 
ihould  be  careful  to  pofiefs  their  minds  with  re- 
verence and  devotion.  Coiifider  it  as  a  divine 
booic,  that  God  is  fpeaking  to  you,  and  that  yoa 
are  converfing  with  him  in  it,  and  accordingly  be- 
have yourfelvesbecomingfuchaprerence,  with  a  due 
deference  and  refpeci  to  fo  high  an  authority.   Again, 

5,  Whenever  you  mention  any  part  of  Scripture, 
let  it  be  with  iuitable  reverence  and  elleem.  Do 
not  make  the  Bible  a  coinmon-piace  book  of  jefts, 
as  the  manner  of  fome  is,  quoting  a  text  of  Scrip- 
ture to  divert  their  company,  which  favours  not  a 
little  of  profanenefs,  and  indeed  is  like  Bellhazzar's 
caroufmg  in  the  confecrating  vedels  of  the  temple. 
Guard  againft  all  libertinifm  of  this  kind.  Remem- 
ber the  Bible  is  a  facrcd  book,  and  do  not  profti- 
tute  it  to  fo  low  a  purpoi'e  as  ferving  a  jell,  borrow- 
ing its  phrales  to  adorn  a  piece  of  v,'it,  or  promote 
mirth  and  laughter.      I'arther, 

6.  Shev«^  your  citecm  of  the  Bible,  by  your  de- 
light in  it.  David  was  famous  fcjr  this,  as  is  known 
to  all  that  know  any  thing  of  his  character  :  0  hoio 
I  love  thy  lazUy  fays  he,  it  is  my  medication  all  the  day. 
And  he  himfelf  makes  it  the  charafcler  of  the  pious 
man,  that  he  delights  in  the  Into  cf  the  Lord,  and 
therein  t/o/A  he  meditate  day  and  night.  And  as  this 
is  due  from  us,  in  conlideration  that  God  is  the  au- 
thor of  this  book,  fo  it  is  due  on  the  account  of  the 
excellency  and  uiefulncfs  of  it,  the  tendency  it  has 
to  improve  and  enrich  the  mind.  It  is  obfervabie, 
that  after  the  j till  now  mentioned  charaBer  of  the 
good  man,  That  his  delip-Iit  is  mthelazv  of  the  Lordy 
i^c.  it  follows,  He  JJiall  be  like  a  tree  planted  by  the 
7'ivers  of  water,  that  bringeth  forth  his  f nut  in  fea^ 

fan  ;  his  leaf  alfo  jh all  not  wither,  and  whatfoever  he 
dothfJiall profpcr.  He  is  ordinarily  the  belt  chrif- 
tian  that  is  moll  conveifant  in  his  Bible,  and  t!iat 
takes  mod  pains   in  the  furvey  of  it.     He  is  mcit 


D  I  S  C  O  U  R  S  i:     XIV.  355 

likely  to  be  fruitful,  thoroughly  funiiilicd  to  nil 
good  works.  Wiicn  the  word  of  God  dwells  richly 
in  you,  you  will  be  able  toiiduionifh  one  another,  and 
to  abound  ill  the  fruicsof  rightcoulnefs.  Ouceinorc, 
7.  Show  your  clleem  of  the  Bible,  by  propagating 
the  knowledge  01  it,  and  eipecially  m  your  families 
and  among  your  children.  This  has  been  the  wav 
of  good  pcv^ple  m  all  ages.  Timothy  from  a  child 
knew  the  holy  Scriplura^  as  the  apoRle  obferves  in 
the  verfe  before  my  text.  The  Jews  were  com- 
manded io  teach  the  words  cf  ihcir  law  to  their  chil- 
dren^ to  teach  ihem  diiigently  unto  them,  and  talk  of 
them  when  they  Jat  in  their  houjes,  when  they  walked 
by  tJte  zoay,  zuhen  they  lay  dozon,  and  when  they  roje  up. 
And  however  dtlcetjve  they  were  in  many  other 
things,  they  expreiTed  an  extraordinary  zeal  in  this 
matter.  Their  children  were  trained  up  in  the  know- 
ledge of  their  law,  even  from  their  infancy  ;  and 
were  fo  expert  therein,  that  Jofcphus  tells  us,  they 
knew  every  thing  in  it  as  fully  as  their  own  names. 
And  the  like  care  was  Ihewn  by  the  primitive  clirif- 
tiaiis.  Nor  indeed  can  it  be  laid,  that  we  treat  the 
Bible  as  thf  word  of  God,  and  pay  a  veneration  to 
it  as  fuch,  if  we  neglect  to  teach  it  to  our  children. 
Th  e  humor  of  the  age,  as  it  runs  counter  to  almolt 
every  thing  that  favors  of  true  religion,  fo  it  has 
given  an  odd  turn  to  the  education  of  youngperfons. 
One  of  the  early  fathers  of  the  church  gives  direc- 
tions in  one  of  his  epiltles  for  the  education  of  a 
young  lady  of  a  noble  chriftian  family,  he  advifes, 
that  as  foon  as  Ihe  was  capable  fhe  fhould  learn  the 
Pfalms,  Proverbs  and  Ecclclialles  ;  next  he  taught 
the  four  gofpcis,  to  have  them  always  in  her  hands  ; 
then  get  the  Acts  and  Epiilles  by  heart,  and  after 
that  pafs  to  the  reading  of  the  Prophets.  How  lit- 
tle there  is  of  this  in  the  orefent  dilcipline  of  mod 
icUnilies,  I   am    afliamed  to  fay.     Mufic,  dancing, 

Z  2. 


356         DISCOURSE     XIV. 

play-books,  and  feme  liglit  and  vain  accomplifh— 
nients,  are  the  main  tilings  attended  to  now  in  edu- 
cation ;  which  no  doubt  is  one  great  caufe  of  that 
degeneracy  we  lb  much  complain  of  in  theprofefli- 
on  of  the  chriilian  religion.  Certainly,  we  fhould 
either  difown  this  book  or  make  another  ufe  of  it 
than  commonly  we  do. 

But  1  muR  not  enlarge  farther  on  this  point. 
We  fliould  treat  the  Bible  with  reverence,  and  fhew 
our  regard  to  it  in  the  ways  I  have  mentioned. 
'I'his  is/my  firft  refleftion. 

II.  Is  the  Scripture  given  by  injpirotion  of  Gody 
and  proHiabk  to  the  church,  as  you  have  heard  ; 
what  reafon  have  we  to  be  thankful  for  fo  great  a 
favor  and  privilege  as  the  holy  Bible,  and  that  we 
have  it  in  our  polfeffion.  I  ihall  briefly  mention 
a  few  circumltances,  as  fo  many  motives  to  grati- 
tude to  the  good  providence  of  God  on  the  account 
of  this  enjoyment. 

You  fhould  be  thankful  not  only  that  you  have  a 
divine  revelation,  but  have  it  ciitire.  It  is  account- 
ed among  the  dillinguifhing  privileges  of  the  Jews, 
that  they  had  the  oracles  of  God  co^nmitted  to  them. 
How  much  greater  rauft  our  advantages  be  who 
have  not  only  their  Scripture,  but  a  great  addition 
thereto  ;  have  a  fuller  and  clearer  light,  have  the 
darknefs  and  difficulties  of  that  difpenfation  they 
■were  under  removed,  and  enjoy  the  entire  fyftem 
of  divine  doftrines  and  laws.  Certainly  if  they 
were  fo  highly  favored,  the  members  of  the  chrifti- 
an  church  are  much  more  favored  ;  and  confe- 
quently,  under  greater  engagements  to  gratitude 
and  adoration.  We  fhould  be  thankful  that  this 
glorious  book  has  been  preferved  and  brought 
down  to  us  fafe  and  uncorrupt.  1  before  took  no- 
tice of  the  rage  of  enemies  againft  it,  and  what  at- 
tempts have  been  made  to  deltroy  it,  by  Antiochus 
Epiphanes  under  the  Old  Teftament,  by  Dioclefian, 


n  I  s  c  o  u  R  s  E    XI^^       357 

and  [ulian,  pciTccuiing  heathen  emperors  after- 
wards. And  )ct  God  lias  watched  over  this  inva- 
luable treafurc,  and  lodged  it  iafe  in  onr  hands. 
O  rejoice  in  his  providence,  and  give  him  the  glo- 
ry of   his  own  work. 

Again,  we  fliould  be  thankful  that  we  have  it  in 
our  own  tongue  :  a  privilege,  you  know,  our  fore- 
fathers did  not  enjoy.  Some  tliat  pretended  to  be 
the  keepers  of  this  trcafure,  locked  it  up  from  the 
people,  and  took  away  the  key  of  knowledge.  This 
glorious  light  was  by  this  means  put  under  a  buflicl. 
Whereas  now  it  fliines  among  us  in  all  its  luftre. 
The  heavenly  manna  falls  about  our  tent  door,  and 
how  much  are  we  indebted  to  God  for  this.  The 
churches  of  Germany  in  the  beginning  of  the 
reformation  had  an  anniverfary  thankfgiving,  which 
they  called,  the  feajl  of  the  tranjlation  of  the  Bible, 
We  fliould  be  often  devoutly  acknowledging  the 
goodnefs  of  God  herein,  and  celebrating  the  boun- 
ty of  his  providence  in  this  inftance  of  it. 

1  might  add,  that  we  have  reafon  to  be  thankful 
we  have  the  Bible  not  only  tranflated,  but  printed. 
About  three  hundred  years  ago,  when  printing  was 
firll  found  out,  a  copy  thereof,  tolerably  written  in 
vellum,  would  colt  at  leaft  a  hundred  pounds  fter- 
ling,  whereas  by  the  invention  of  printing,  the 
Scriptures  are  put  into  every  one's  hand  ;  the 
pooreft  chriltian  needs  not  want  a  Bible,  if  he  has 
but  an  heart  to  make  ufe  of  it. 

Again,  we  fhould  be  thankful  that  we  have  fo 
many  helps  to  undcrftand  the  Bible  ;  as  by  conftant 
miniftry  of  the  w^ord,  a  variety  of  ufefiil  commen- 
taries, and  other  good  books  written  upon  the 
Scripture  and  the  particular  doctrines  thereof. 

Once  more,  we  ought  to  confider,  that  the  pro- 
vidence of  God  in  all  thefe  inftances,  has  diftin- 
gui filed  us  from  others.  To  us  are  committed  the 
oracles  of  God.-     Thefe  are  the  peculiar  glory  of  the 


358         DISCOURSE     XIV. 

chrifiian  cluircb.  He  hathJJicwhhis  word  unto  Ja- 
cob y  his  fiatutes  and  his  judgments  unto  Ifrael ;  he  hath 
not  dealt fo  zviih  any  nation;  as  for  his  judgments 
they  have  not  known  them.  This  may  be  iaid  of  us 
cnriltians,  wc  have  the  Bible,  which  the  greateft 
part  of  the  world  are  utter  Itrangers  to.  Let  us 
mind  the  admonitioji  of  the  Ffalmift  hereupon, 
Praife  ye  the  Lord,  fays  he.  Surely  we  ought  to 
praiie  him  on  this  acc(HUit,  to  fpeak  and  live  his 
praifes.  I  may  add,  if  we  do  not  praife  him  in 
higher  {trains,  and  live  in  a  better  manner  than 
thofe  that  know  not  God,  than  the  unhappy  people 
that  Jit  in  darknefs,  and  in  the  region  and  Jhadow  of 
death,  great  will  be  our  guilt,  and  great  our  con- 
demnation, 

HI,  If  the  Bible  he  tlie  word  of  God,  and  all 
Scripture  is  given  by  divine  infpiration,hovj  danger- 
ous muft  it  be  to  reje6l  it  ?  it  is  not  only  great  folly, 
as  it  deprives  us  of  the  light,  inftru6lion,  and  com- 
fort of  the  ^scripture,  and  all  the  glorious  advanta- 
ges of  fo  excellent  a  revelation  ;  but  it  is  a  flagrant 
inftance  of  prefumption  and  fin,  a  high  contempt  of 
the  goodnefs  of  God,  and  of  his  wifdom  and  autho- 
rity. On  which  account  the  cafe  of  ourdeifts  mufl 
be  exceedingly  deplorable.  Indeed  they  feem  to 
put  thenifelves  out  of  the  way  of  falvation.  If  they 
hear  not  Mo/es  and  the  prophets,  fays  the  parable,  nei- 
ther z'jill  they  be  perfuaded  though' one  roje  from  tJie 
dead  :  Intimating,  that  fuch  as  will  not  receive  the 
infirucliori  the  Scripture  affords,  and  comply  with 
the  way  of  falvation  therein  propofcd,  will  yield  to 
no  other  means  ofconviHion,  though  never  fo  fen- 
fible  and  glaring,  and  conlequcntly  mull  remain  in 
their  obltinacy,  and  perifh  in  their  fin.  Natural 
rcafon,  the  light  and  conduft  of  confcience,  and 
:;nv  other  methods  thefc  perfons  may  pretend  to  va- 
jneandprefer,will,  I  ^mafraid^hefound  infaflicient. 
dfthey  will  not  believe  Mofes  and  ihe prophet!.,  Chritl 


DISCOURSE     XIV.  359 

and  bisapolllcs  ;    it  would  fcem  there  is  ",.  \.,]y  r.^r 
them. 

And  there  is  this  aggravation  in  the  unbelief  of 
our  modern   deifts,  who   live  in  a  chriftian  nation, 
which  the   mere  negative  faith  of  the  heathens  has 
not ;  that  the  one  never  had  the  Bible  laid  before 
them  :   the   other   rejeft  it,  and  all  the  llrong  evi- 
dence with  which  it  comes  attefled,  and  with  which 
it  offers  itfelf  unto  them.      I  leave  them  to  the  righ- 
teous judgment  of  God.     But  to  me  their  cafe  ap- 
pears exceedingly  hazardous  ;  and,  it  may  be,  their 
guilt  approaches  the  nearefl  to   the  fin  againft  the 
Holy  Ghofl  of  any,  men  now  adaysarc  capable  of 
committing.      O  let  us  not  re/u/e  him  that  fpeaketh 
from  heaven.     If  he  that  clcfpijed  Mofes's  lazu,  died 
without  mercyy  under  two  or  three  -witnejfes  :  of  how 
much  forer  punipiment  Jliall  he  he  thought  worthy^  who 
hath  trodden  underfoot  the   Son  oj   God,  counted  the 
blood  oJ  the  covenant   an   unholy  thing y  and  done  de- 
fpite  unto   the  fpirit  of  grace.     If  the  word  fpoken 
by   angels  was  Jiedfajly   and  every  tranfgreffion  and 
difobedience  received  ajuft  recompence  of  rewardyhozo 
JJiall  we  efcape  if  we  neglect  fo  great  falvation  ;  which 
at  Jirft  began  to  be  fpoken  by  the  Lordy  and  was  con- 
frmed  to  us  by  them  that  heard  A/w,  God  alfo  bearing 
them  witnefs  zviih  fgns  and  wonder Sy  and  with  divers 
miracles  and gfls  of  the  Iluly  Ghofl.     To   have  the 
Bible  among  us,  and  yet  contemn  and  dcfpife  it,  is 
fo  great  a  fin,  that,  I  think,  I  may  fay,  how  ftrange 
foever  the  exprcffion  may  look,  a  wife  man  would 
rather  choofe  to  be  annihilated,   than   live  and  die 
under  the  guilt  of  it.      Hereupon  I  add, 

IV.  As  the  Scripture  is  the  word  of  God,  a  re- 
velation from  heaven,  and  of  fuch  eminent  ufc  to 
the  church,  as  you  have  heard,  let  us  endeavor 
to  make  a  right  ufe  of  it  ;  to  read  it,  ftudy  it,  and 
converfc  with  it,  in  a  fuitable  fcrious  manner.  And 
here  fevcral   directions  might  be  offered.     But  1 


360         DISCOURSE     XIV. 

fhall  only  ftay  to  mention  a  few  very  briefly  :  and 
indeed  it  is  lefs  neceflary  to  enlarge,  it  being  a  fub- 
je8;  I  have  often  touched  upon  and  fpoke  to. 

Endeavour  to  underftand  the  holy  Scripture. 
It  is  to  no  purpofe  that  God  has  zvrote  to  us  the  greai 
things  of  his  law,  if  they  have  been  and  arc,Jl7^ange 
things  to  us.  Ignorance  will  feal  up  the  Bible 
from  us  as  efiPeftually,  as  if  it  was  in  an  unknown 
Tongue.  Take  care  therefore  to  underftand  your 
Bibles.  To  which  purpofe  fernions  and  commen- 
taries are  ufeful,  a  diligent  perufal  of  the  Bible,  a 
comparing  one  Scripture  with  another  is  ufeful, 
the  laying  afide  prejudices,  and  preconceived  opi- 
nions, being  willing  any  thing  fliould  be  true,  and 
receiving  every  thing  as  true,  that  you  have  reafon 
to  think  is  taught  there;  this  is  ufeful  and  neceffary. 
Prayer  and  dependence  on  God,  and  his  Spirit  for 
illumination  is  alfo  highly  ufeful ;  in  the  ufe  of  thefe 
and  fuch  like  means,  ftudy  the  Bible;  often  put  the 
queftion  to  yourfelves,  that  Philip  did  to  the  Ethi- 
opian Eunuch,  Underjlandejl.  thou  what  thou  r cade jl? 
Afts  viii.  30.  and  never  thmk  you  read  to  purpofe, 
unlefs  in  iome  meafure  you  underftand  what  you 
read. 

Read  it  with  faith.  The  word  preached,  fays  the 
apoftle,  fi^zc^  not  projit  them,  not  being  mixed  with  faith 
in  them  that  heard  it,  Heb.  iv.  2.  Unbelief  will  ftrip 
the  word  of  all  its  power  and  efticacy,  and  leave  it 
a  dead  letter,  and  altogether  ufelefs.  The  apoftle 
rejoices  in  behalf  of  the  Theffalonians,  when  he  ob- 
ferved  they  mixed  the  word  with  faith.  For  this  caufe, 
fays  he,  in  the  place  1  have  already  ciicd,  we  thank 
God  without  ceafing,  becauje  when  ye  received  the  word 
of  God  luhich  ye  heard  of  us,  ye  received  it  not  as  the 
word  of  men,  but  as  it  is  in  truth,  the  word  of  God, 
which  effeBually  worketh  alfo  in  you  that  believe.  It 
works  effeftually  in  them  that  believe,  and  in  them 
only.    O  endeavor  for  faith,  a  divine  faith.     Re- 


DISCOURSE     XIV.         361 

ceive  tlie  Scriplurc  as  the  word  of  God ;  give  a 
firm  aUciit  to  it ;  look  upon  its  rules  as  divine,  its 
prc)mi('LS  and  threatnings  as  faithful  and  true  ;  and 
entertain  it  witli  the  lame  regard,  as  if  God  mani- 
felted  himfelf  in  a  vifible  manner,  or  fpake  to  you 
vith  an  audible  voice.  And  remember  that  your 
faith,  if  it  be  of  the  right  kind,  will  always  produce 
obedience.  He  that  believes  the  wages  of  fm  is 
death,  will  be  afraid  of  fin,  and  if  he  is  not,  it  is  a 
fuiHcient  argument  he  doth  not  believe.  I  may  ap- 
ply here  what  is  (aid  of  the  lervants  of  Pharaoh, 
when  the  plague  of  hail  was  threatned.  That  ihofe  of 
them  who  /cared  the  word  oj  the  Lordy  made  his  fer- 
vants  and  his  cattle  Jlee  into  the  houfes  ;  but  he  that 
regarded  not  the  word  of  the  Lord,  left  his  fervants 
and  cattle  in  the  field.  If  we  regard  and  believe  the 
word  of  God,  we  (hall  comply  with  its  advice,  avoid 
the  paths  it  marks  cut  as  leading  to  deftruftion ; 
attend  to  the  duties  it  prefcribes,  and  walk  in  the 
way  it  directs  to,  as  the  way  of  life  and  falvation. 
And  if  we  do  not  do  this,  it  is  certain  we  do  not 
believe.  And  confequently,  like  Pharaoh's  fer- 
vants fhall  fall  under  the  judgment  God  has  ilireat- 
cned,  O  beg  for  faith,  and  that  God  would  in- 
creafe  your  faith.  Look  upon  every  thing  in  the 
Bible  as  true,  certain  and  infallible,  being  allured, 
that  not  one  iota  thereof  fliall  fall  to  the  ground  till 
all  be  fulfilled.  If  we  did  this  it  would  have  a  glo- 
rious effetl  upon  us.  What  manner  of  perlons 
fhould  we  then  be  in  all  holy  converfation  and 
Godlinels. 

Read  and  fludywith  humility,  as  modefl;  learn- 
ers, prepare  to  receive  all  the  inltruBion  there  of- 
fered. Have  a  care  of  a  proud,  carping,  cavilling 
humor  ;  and  if  you  meet  with  any  thing  that  feems 
to  you  uncouth,  do  not  cenfurc  and  defpife  it,  be- 
caufe  you  do  not  underlland  it.  Inftead  of  that, 
maintain  a  reverence  of  God  upon  your  minds,  and 


35?         DISCOURSE     XIV. 

wait  for  his  illumination,  praying  with  David,  Open 
thou  mine  eyes,  thai  J  may  behold  wo7idrous  things  out 
of  thy  /aw,  Pfal.  cxix.  18.  Nothing  is  more  necei- 
lary  than  this.  He  rcfijls  the  proudy  but  gives  grace, 
yea  7nore-  grace,  to  ine  humble.  The  meek  will  he 
guide  in  ]udgmcnt,  the  meek  will  he  teach  his  way. 

And  tnen  apply  what  you  read  ;  bring  it  home  to 
yourfelves,  compare  yourfelves  with  the  rules  of  the 
■word,  and  endeavor  to  conform  yourfelves  thereto. 
The  Scripture  is  profitable  for  correction,  correB 
yourfelves  by  it ;  for  inltance,  Tuch  Scriptures  as 
concern  the  government  of  the  tongue,  the  thoughts, 
defires  and  affctlions  ;  fuch  Scriptures  as  prefcribe 
to  you  in  your  refpeclive  relations;  and  for  the 
management  of  your  callings  and  converfe.  Your 
doctrines  whether  fecret,  private,  or  public  ;  lay 
them  before  you,  meafure,  and  correct  yourfelves 
by  them.  And  I  am  faiisfied  it  would  be  well 
worth  while  to  have  a  lift  of  fuch  Scriptures  drawn 
up  by   you  for  con  ft  ant  ufe. 

Laftly,  beg  the  afliftance  of  God's  holy  Spirit  in 
order  to  the  ftudying  and  improving  your  Bibles. 
The  Bible  is  the  book  of  the  Spirit,  over  which 
he  prefides,  and  which  he  teaches.  Many  have 
thought  they  have  got  the  beft  of  their  knowledge 
of  religion  and  of  the  Scriptures  upon  their  knees. 
And  I  do  not  think  there  is  any  enthufiafm  in  that 
method  of  ftudy,  accompanied  with  the  ufe  of  other 
proper  means.  But  1  leave  thefe  things  to  your 
ferious  retired  thoughts,  without  further  enl^rg- 
ment  :  and  leave  you  to  the  di^une  condud  and 
bleffing. 


FINIS. 


SUBSCRIBERS'  NAMES. 


A. 

DAVID  ABEEL,  Ne\v-Brunfvvick. 
Peccr  Addis,  Middkfex. 
Liiiha  Aycrs,  Bcriiardili)vvn. 
John  Ayers,  Roxbuiy. 

B. 
Rev.  Ifaac  Elauvelt,  New-Rochellc. 
John  Bray,  Nevv-Brunfvvick. 
Wilham  BracJcltone,     do. 
John  A.  Boyd,  Princeton. 
Jacob  Bogart,  SomerL-t,  2  Copies. 
Daniel  Brinfley,     do. 
Evert  Brokaw,      do. 
George  Boyce,  Jun.  Middlefex. 
Ifaac  Brokaw,  do. 

Mary  Boyce,  do. 

Cornelius  Barrickloe,         do. 
Jane  Boyce,  do. 

Nalhaniel  Ballard,  Hill  (borough. 
James  Bergen,  RicSfield. 

John  Baird,  Griggftown. 

John  Barcalo,  Crofs-Roads. 

David  Brokaw,  Millftone. 

. Bailey,  Fleiningtov/n,   10  Copies. 

Thomas  Blauvclt,  Clarkftown. 

Ellenor  Blauvelt.  do. 

John  J.  Blauvelt,  do. 

Ifaac  Blauvelt,  do, 

C. 

Rev.  Henry  Cook,  Woodbridge. 

Rev.  John  Corneliufon,  Bergen. 

Rev.  Ira  Condici,  New-Bruiif»vicl:. 

John  Clark,  do. 

Benjamin  Cook,  do. 

James  Crommclin,  do. 

Francis  Covenhoven,  do. 

James  Cooper,  do.    10  Copies. 

George  Clark,  do. 

Abijah  Coon,  do. 


/ 


S  U  B  S  C  R  I  B  E  R  S'     N  A  M  E  S. 

Jonathan  Combs,  Jun.  North-Brunfvvick. 
Lewis  Craig,  Monmouth. 
Harmanus  Cortelyou,  Middiefex. 
D.ivid  Corieli,  Jun.  do.  — 

Abraham  Corieii,  do. 

Davil   Corieli,  Sen.  do. 

Eliza  Ciilbenl'on,  do. 

Henry  Cock,  do. 

Tunis    G-oveft,     Somerfet. 
Eliiha  Corieli,  do. 

Peter  Covenhoven,  Millftone. 
Cornelias  Clavvfon,  do. 

Cornelius  Covenhoven,      do. 
John  Cortelyju,  Ten  Mile  Run. 
,-j\Iures  I.  Cancine,  Princeton. 
.TX./jd  Comfort,  do. 

Liael  Crane,  do. 

Con  ant  Cone,  do. 

Wm.  H.  Cunningham,  do. 
John  Covert,  ElTex. 
Geriliam  Cock,  Hillfborough. 
Edward  Cock  do. 

Jonathan  Conklinq;,  Roxbury. 
Samuel  Hark;r  Caldwell,  do. 
Henry  Canada,  Sourlaad. 

D. 
Rev.  John  Duryea,  Raritan,  lO  Copies. 
John  Dey,  Middlefex. 
Samuel  Drake,     do. 
JohnDeare,  do. 

Peter T)itmas,  Millftone. 
Henry  Difbrow,        do. 
George  Dunn,  do. 

Abraham  Ditmars,   do. 
George  Duryea,  Bufliwick,  Long-Ifland. 
Nicholas  Dubois,  Hillfborough. 
William  P.  Deare,  New-Brunfwick. 
Ifaac    Davis,    Somerfet. 
William  Daily,         do. 
Peter  B.  Dumont,     do. 
Peter  A.  Dumont,     do. 
Jeremiah  Drake,  Roxbury. 
Nehemiah  Dye,  Cranberry. 
Peter  Dereemer,  Spotfwood. 


1 


S  U  T^  -  ;  ./     ..        !  !•  s. 

Robert  Dayi  )!i,  u^rn-uu:.  )\vn. 
InaeyDagliih,  do. 

Peter  Davidlon,  do. 

E. 
Luke  Edgerton,  Amwell,  20  Copies. 
Wilhcliiius  Eltinge,  Prin:eton. 
Cornulius  Erviiie,  Middlebrook. 
John  Earhart,  SpoU'wood. 

F. 
Rev.  Robert  Finley,  Princeton. 
Rev.   Samuel   Ford,  Roxhury. 
Sarah  Fulkcrfon,  do. 

Jehiel  Freeman,  Nevv-Brunfvvick. 
William  Forman,  do. 

Nathaniel  Fitz,  do. 

Francis  Fort,  Somerfet. 
Richard  Field,  Jun.  do. 
Frederick  Frelinghuyfen,  Millftone. 
John  Frelinghuyfen,  do. 

Nathaniel  Fofter,  Six  Mile  Run. 
Robert  M.  f^orfyth,  Princeton. 
William  Flagg,  Hillfborugh. 
Dennis  Field"^  Middlefex. 
Mary  Ferrell,  Monmouth. 

G. 
Rev^   Thomas  Grant,  Amwell. 
Ebenezer  Grant,  do. 

Peter  Gerretfsn,  New-Brunfwick. 
John  Gulick,  South  Amboy. 
Joachim  Griggs,  Flemington. 
Samuel  Griggs,  do. 

James  Griggs,  do. 

H. 
John  Hill,  New-Brunfwick. 
Luke  Haflert,  do. 

Lewis  Hardenbergh,       do. 
Robert  Hud^',  do. 

Jacob  R.  Hardenbergh,  do. 
Aaron  Haflert,  do. 

Aaron  Hagaman,  Somcrfjt. 
Simon  Hagaman,         do. 
Chriftopher  Hoagland,do. 
George  Hall,  do. 

Henry  E.  Hall,  do. 


S  U  B  S  C  R  I  B  E  R  S'     NAMES. 

John  Hamilton,  Elizabeth-Town. 

Albert  Hoagland,  Nine  Mile  Run. 

John  H.  Hobart,  Princeton. 

Benjamin  B.  Hopkins,  do. 

James  Hamilton,  do. 

John  H^utchins,  Middlefex. 

Richard  Holtom,          do. 

Harmaunus  M.  Hoagland,  Hillfborough. 

John  Hatt,  do. 

Albert  Hoagland,  do. 

Jof/ph  Hedges,  Roxbury. 

Truftrum  Hull,         do. 

Jared  Haines,  do. 

Elias  Howell,  do. 

Elijah  Horton,  do. 

John  N.  Hight,  Penns-Neck. 

Sufannah  Hight,  do. 

Everit  Hogenkamp,  Clarkftov/n. 

L 

Robert  Jackfon,  Princeton. 
John  Johnfon,  do. 

Adam  Jobs,  Somerfet. 
Barent  Johnfon,  Middlefex. 
Peter  Lott  Jaques,         do. 

L. 

Rev.  Nicholas  Lanfmg,  Orange  Town. 
Henry  Lupp,  New-Brunfwick. 
William  Lupp,  do. 

Ephraim  Loree,  do. 

Matthew  Lane,  Bedminfter. 
Levi  Lennex,  EfTex. 
John  Lyall,  Princeton. 
James  Lewis,  Mendham, 
Jofeph  Lewi?,  Morriftown. 
Alexander  Low,  Monmouth. 
I'homas  Lowry,  Alexandria, 

M. 
Rev.  Walter  Monteatb,  New-Brunfwick. 
Robert  M'Kune,  dc. 

Samuel  Munday,  Middlefex. 
Peter  Marfeiics,  Sen.       do. 
Eartholomev/  Magrath,  New-Brujifwlck. 
George  M'Dojiald,  Miliftone. 


SUBSCRIBER  S'     NAMES. 

Thomas  Macomb,  Princeton. 
French  F.  Al'iMuilcn,    do. 
Aaron  Mattiion,  do. 

Phineas  Majining,  Pifcataway. 
William  Manning,         do. 
John  Miner,  HilKboiough. 
Cornelius  Malii-laer,  Hunterdon. 
Andrew  Merfhon,  Mililtone. 
Hugh  Man\  ham,  Spotrwood. 

N. 
John  Neilfon,  New-Brunfwick,  2  Copies. 
Garret  Nevius,  do. 

Peter  P.  Nevius,  Middlebufh. 
David  Nevius,  do. 

Rouliff  Nafious,  Somerfet. 

P. 
Thomas  Paul,  New-Brunfwick. 
John  Plum,  do. 

Peter  Probafco,  Adillllone. 
John  Perlee,  Hillfborough. 
John  Pool,  Jun,  Raritan  Landing. 
John  Pittenger,  Somerfet. 
John  Pittenger,  Jun,  Hunterdon. 
Jonas  Phillips,  Morriftown, 
Francis  Peppard,  Bernardftown. 
John  Perine,  Monmouth. 
Henry  Perine,         do. 
David  Pie,  Clarlcftown. 
Daniel  Perrine,  Middkfex. 

Abraham  Qiiick,  Somerfet. 
Peter  Quick,  do. 

Peter  (^ick,  South  Branch. 

R. 
John  Ryckman,  New-Brunfwick. 
Robert:  Ruffel,  Princeton. 
Cornelius  Rappleyea,  Somerfet. 
Silas  Reeves,  Roxbury, 
Macchu.vv  Rue,  Cranlerry,  lO  Copies. 
Ifrael  Ri.hy,  Buinardiiown. 
Jacob  Rich/,         do. 
Jofeph  Roy,  do. 

John  Reading,  Flemington. 


S  U  B  5  C  R  I  B  E  R  S'     NAMES. 

S. 
Rev.  Peter  Studdifoid,  Readington. 
Mofes  Scott,  New-Brunfvvick,  6  Copies. 
Charles  Smith,  do. 

Gabriel  Sylcock,         do. 
Jofeph  Sylcock,  do. 

Abraham  Schuyler,     do. 
Dominicus  Strvker,  Somerfet. 
John  Chrirtiori  Stineover,  do. 
Ifaac  Slover,  do. 

John  Simonfon,  Jun.  do.    2  copies. 

Chriftopher  Stryker,  do. 

Cornelius  Simonfon,  do. 

John  Simonfon,  do. 

John  Stryker,  Middlefex. 
Jofeph  Sparling  do. 

Jacob  Senn,  Morris  County. 
Abraham  T.  S;  henck,  Morriflown. 
Peter  1.  Stryker,  Millftone. 
Peter  Stryker,  Jun.       do. 
Abraham  Stryker,  do. 

Peter  P.  Stryker,  do. 

John  Stryker,  do. 

Garret  Schenck,  Middlebufh. 
Cornelius  StoothofF,       do. 
John  Stoothoff,  do. 

J')hn  Spader,  do. 

David  Sinally,  do. 

Benjamin  Sulard,  do. 

Peter  StooLhoit,  Six  mile  Run. 
Ryke  Suydam,  do. 

Jofeph  VVarren  Scott,  Princeton. 
Thomas  Stockton,  do. 

Samuel  Stout,  Jun.  do. 

Peter  Suydam,  Hillfborough. 
Rem  Stryker,  do. 

Bergun  Spader,  do. 

Silas  Stilwell,  do. 

Adam  Smith,  do. 

Jonathan  Sharp,  Quibble  Town. 
David  Sweezy,  Roxbury. 
James  Skinner,         do. 
Benjamin  Skilman,  Griggs  Town. 
Thomas  Skilman,  Sourland. 


S  U  B  S  .C  R  I  D  E  R  S'     NAMES. 

Jofcnh  Stryker,  Roxbuiy. 
John  SLbaclc,  Pcnns-N  jck. 
Peter  Scha:np,  Hunterdon, 
^amuel  Stout,  Hopjwcll. 
Jofcph  Scudder,  Monmouth. 
Jafper  S:ni!:h,  Fleniington,  lO  Copies. 
Saniuel  Stewart,         do. 

T. 
Renfleber  Ten  Brook,  New-Brunfvvick:. 
Pet;r  Thompron,  do. 

William  Ten  Brook,  do. 

Henry  Traphagen  do. 

Jacob  Tal'man,  do. 

Andrew  Ten  Eyck,  North-Branch- 
Qarret  Terhunc,  Middlefex. 
Cvrenius  Thomplbn,  IMillftone. 
Willet  Taylor,  Raritan. 
John  Tea  Eyck,  Sen.  do. 

Rev.  John  M.  Van  Harlingen,  Millftone. 
John  Van  Doren,  do. 

Peter  Van  Doren,  do. 

Cornelius    Van    Liew,    Somerfet. 
Frederick  Van  Liew,  do. 

Peter  Voorhees  '  do. 

Andrew  Van  Middlefworth,       do. 
Abraham  G.  Van  Nefte,  do. 

Lowrance  Van  Dervcer,  do- 

John  Ver  Meule,  do. 

Frederick  Ver  Meule,  do. 

Abraham  Van  Pelt,  do. 

Cornelius  Van  Compe,  do. 

Cornelius  Ver  Meule,  Sen.        do. 

James  Voorhees,  New-Brunfwick,  '          ^ 

Nicholas  Van  Brunt,  do. 

Richard  Van  Arfdalen,        do. 
David  Voorhees,  do. 

Cornelius  Vanderbilt,  do. 

Denice  Van  Liew,  Middlebufh. 
Garret  Voorhees,  do. 

Jaques  Voorhees,  do. 

Abraham  L.  Voorhees,       do. 
Philip  I.  Van  Arfdalen,  Bedminfter. 
Abraham  Van  Nefte,  do. 


SUBSCRIBERS'     NAME 

Aaron  Van  Doren,  Beaminfter. 
James  Van  Derveer,  do. 

John  Van  Middlefworthj  Hillfborough. 
Ifaac  V  oorhees,  do. 

Peter  Vroom,  do. 

Garret  V oorhees,  do- 

Peter  Vounck,  Middlefex. 
Albert  V  oorhees,         do. 
John  V  oorhees,  Readington. 
Peter    D.    Vroom,    Raritan, 
John  Van  Middlefvvorth,  do. 
Ryncar  Veghte,  do. 

Jofeoh  Van  Doren,  do.  4  Copies. 

W. 
Rev.  John  Woodhull,  JMonmoulh,  2  Copies. 
George  Spafford  Woodhull,  do. 
V/illect  Warne,  New-Brunfvvick. 
Chiiitian  De.  Wint  do. 

John  H.  Williams  do. 

Daniel  Willie,  Elizabeth-Town. 
Jo^m  Williamfon,  Middlefex. 
Daniel  Whitehead,         do. 
John  Whicenaght,  Millflone. 
Jofeph  Willi?.n-'S,  do. 

Peter  V/ycivoff,  do. 

liaac  Williamfon,  do. 

Matthew  Wallace,  Princeton. 
Thomas  Wiggins,      do. 
John  WyckofF,  Middlcbufh. 
John  Wortm.an,  Bedminller. 
William  Wallace,  Raritan 
Mindert  Wilfon,  Hilliborough. 
Cornelius  Williamfon,     do. 
Nicholas  Williamfon,       do. 
Jacob  Wyckoff,  Somerfet. 


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